Your Faith Journey - Finding God Through Words, Song and Praise

This is a special musical performance of On Eagles Wings from the Faith Bells at Faith Lutheran Church in Okemos, Michigan.

This is a special musical performance of Do Lord from the Chancel Choir at Faith Lutheran Church in Okemos, Michigan.

This is a special musical performance of Do Lord from the Chancel Choir at Faith Lutheran Church in Okemos, Michigan.

Today is Stewardship Sunday and so it is fitting that we are given a gospel reading that speaks about wealth, money and all the “stuff” we think we must possess.  Now, I realize money isn’t going away anytime soon. However, Jesus offers us the possibility to see past it, especially when it comes to the things that matter most in life.  As we meet up with Jesus today, we find him telling a young land owner there is freedom in leaving possessions and “stuff” behind.

Today, a rich young man kneels before Jesus and asks, “What must I do to inherit eternal life?” This man’s mindset is totally in contradiction to Jesus’ teaching.  He is a man of privilege and his mindset is one of entitlement.  Rather than receiving the kingdom in complete dependence as a little child, something Jesus just shared with us last week, this rich man wants to know what he can do to inherit eternal life.  The words “do” and “inherit” are of prime importance in this reading.  Just think about it – one can rarely do anything to receive an inheritance because, by definition, an inheritance is something a person can only be given.  Anyway, a certain tension starts to arise in this conversation.

That tension rises higher as the man asserts he has done as scripture commands and has kept all of the commandments since his youth.  When he says this, it is interesting that Jesus actually gives him more to do.  We are told Jesus loves this rich man, and he does not view the man as intentionally evil.  Rather than condemning the “sin” of the rich man, Jesus confronts the man with his weakness, his captivity to possessions that prevents him from living into the full life of the kingdom of God.  Jesus says to him, “Sell what you own, and give the money to the poor and you will have treasure in heaven; then come follow me.”  As Jesus says this, he names the “power” that holds the man captive and invites the man to step into freedom.  Well, the man is shocked and goes away grieving. 

It is interesting that, in Mark’s gospel, we are never really told definitively what the kingdom of God is.  But, at this point, Mark does make clear to us what the kingdom of God is not as Jesus offers a lyrical but terrifying triplet of wisdom.  And, his point is sharpened by the razor’s edge of absurdist humor.  Jesus says to his disciples: 

How difficult it will be for those with riches to enter the kingdom of God!

…Children, how difficult it is to enter the kingdom of God!

It is easier for a camel to go through a needle’s eye than for a rich man to enter the kingdom of God! (10:23-25)

Well, from this we can gather that whatever else the kingdom of God may be, it is plainly where the rich are not.  And, yes, Jesus’ words are harsh as a razor’s edge for us.  Today we North American Christians, who can only be defined as rich, relative to the global distribution of wealth and power, would do well to reflect at length on this terrifying triplet. For it remains as dissonant to our ears today as it was to the disciples in the story, and it provokes the same kind of astonishment.  In fact, throughout the ages, the church has tried to explain away what Jesus is talking about.  And, Christians have been so anxious that Jesus might be leveling a critique of the rich here that we have missed the fact that this triplet is not in fact a statement about the rich, but about the nature of the Kingdom. These reiterations – all in the indicative mood – insist that the kingdom of God is simply that time and place in which there are no rich and poor.  By definition, then, the rich cannot enter – not, that is, with their affluenza intact.

To understand this story better, let‘s dive more deeply into this whole episode.  The rich man asks about inheriting eternal life.  When he says this, he is referencing the fact that landowners often became wealthy by exploiting the nearby poor landowners. When the poor couldn’t pay back loans to the wealthy, the rich could take the poor person’s property. It was a way to “inherit” without being a next of kin. This process was the reason for the vast socio-economic inequality that characterized the time of Jesus.  It is almost certainly the way this man ended up with “many properties.” Mark has given us a succinct portrait of the ideology of entitlement.  So, as this rich man comes to Jesus he comes from this entitlement perspective and, he doesn’t just want to earn his way into eternal life, he wants to buy his way in.  How is Jesus supposed to respond to a question that is so off key?

Knowing this man isn’t ready to hear the truth right away, Jesus eases him in by talking through the commandments. Notice, Jesus never directly states that following the commandments is a prerequisite into eternal life. But the commandments are a way to get closer to God. By following God’s law, this rich man is closer to accepting the good news Jesus has to give.  Yet, there is one more step!  Clearly, this rich man is relying on his wealth and the power that wealth has given him instead of relying on God to get him through life. So, Jesus tells him to sell his possessions and give the money to those in need. That would enable this man to take his focus off himself and put it on another. This is not good news for the rich man, so he goes away grieving.

The reality is that, for this man, a power greater than himself holds him captive – the law of money.   Likewise, we are held captive to our wealth and the law of money.  Jacques Ellul, in his book Violence: Reflections from a Christian Perspective, has noted that the only way to live free from money is to give it away.  He writes:

How do we overcome the spiritual “power” of money?  Not by accumulating more money, not by using money for good purposes, not by being just and fair in our dealings.  The law of money is the law of accumulation, of buying and selling.  That is why the only way to overcome the spiritual “power” of money is to give our money away, thus desacralizing it and freeing ourselves from its control….To give away money is to win a victory over the spiritual power that oppresses us. (p. 166)

Out of love, Jesus speaks harsh words to the rich man and, out

of love, he speaks harsh words to us because he wants us to be free.  Yet, the depth of our captivity makes freedom difficult, if not impossible.  So where is the good news?

Jesus says, “For mortals it is impossible, but not for God; for God all things are possible.”(v. 27) There is nothing that we can do to earn our way into heaven.  Absolutely nothing.  Eternal life is beyond our reach on our own. The good news is that God gifts us with eternal life. God, through the death and resurrection of Jesus Christ, brings us into eternal life.  No amount of money, brownie points, or prerequisites can get us there. Only God can get us there and it is something we have already been given.  There is nothing we can do to earn it.  It is all gift!  So, what shall we do?  We simply receive it, live into it, and cheerfully give thanks and give back for this amazing gift. 

Today is Stewardship Sunday and so it is fitting that we are given a gospel reading that speaks about wealth, money and all the “stuff” we think we must possess.  Now, I realize money isn’t going away anytime soon. However, Jesus offers us the possibility to see past it, especially when it comes to the things that matter most in life.  As we meet up with Jesus today, we find him telling a young land owner there is freedom in leaving possessions and “stuff” behind.

Today, a rich young man kneels before Jesus and asks, “What must I do to inherit eternal life?” This man’s mindset is totally in contradiction to Jesus’ teaching.  He is a man of privilege and his mindset is one of entitlement.  Rather than receiving the kingdom in complete dependence as a little child, something Jesus just shared with us last week, this rich man wants to know what he can do to inherit eternal life.  The words “do” and “inherit” are of prime importance in this reading.  Just think about it – one can rarely do anything to receive an inheritance because, by definition, an inheritance is something a person can only be given.  Anyway, a certain tension starts to arise in this conversation.

That tension rises higher as the man asserts he has done as scripture commands and has kept all of the commandments since his youth.  When he says this, it is interesting that Jesus actually gives him more to do.  We are told Jesus loves this rich man, and he does not view the man as intentionally evil.  Rather than condemning the “sin” of the rich man, Jesus confronts the man with his weakness, his captivity to possessions that prevents him from living into the full life of the kingdom of God.  Jesus says to him, “Sell what you own, and give the money to the poor and you will have treasure in heaven; then come follow me.”  As Jesus says this, he names the “power” that holds the man captive and invites the man to step into freedom.  Well, the man is shocked and goes away grieving. 

It is interesting that, in Mark’s gospel, we are never really told definitively what the kingdom of God is.  But, at this point, Mark does make clear to us what the kingdom of God is not as Jesus offers a lyrical but terrifying triplet of wisdom.  And, his point is sharpened by the razor’s edge of absurdist humor.  Jesus says to his disciples: 

How difficult it will be for those with riches to enter the kingdom of God!

…Children, how difficult it is to enter the kingdom of God!

It is easier for a camel to go through a needle’s eye than for a rich man to enter the kingdom of God! (10:23-25)

Well, from this we can gather that whatever else the kingdom of God may be, it is plainly where the rich are not.  And, yes, Jesus’ words are harsh as a razor’s edge for us.  Today we North American Christians, who can only be defined as rich, relative to the global distribution of wealth and power, would do well to reflect at length on this terrifying triplet. For it remains as dissonant to our ears today as it was to the disciples in the story, and it provokes the same kind of astonishment.  In fact, throughout the ages, the church has tried to explain away what Jesus is talking about.  And, Christians have been so anxious that Jesus might be leveling a critique of the rich here that we have missed the fact that this triplet is not in fact a statement about the rich, but about the nature of the Kingdom. These reiterations – all in the indicative mood – insist that the kingdom of God is simply that time and place in which there are no rich and poor.  By definition, then, the rich cannot enter – not, that is, with their affluenza intact.

To understand this story better, let‘s dive more deeply into this whole episode.  The rich man asks about inheriting eternal life.  When he says this, he is referencing the fact that landowners often became wealthy by exploiting the nearby poor landowners. When the poor couldn’t pay back loans to the wealthy, the rich could take the poor person’s property. It was a way to “inherit” without being a next of kin. This process was the reason for the vast socio-economic inequality that characterized the time of Jesus.  It is almost certainly the way this man ended up with “many properties.” Mark has given us a succinct portrait of the ideology of entitlement.  So, as this rich man comes to Jesus he comes from this entitlement perspective and, he doesn’t just want to earn his way into eternal life, he wants to buy his way in.  How is Jesus supposed to respond to a question that is so off key?

Knowing this man isn’t ready to hear the truth right away, Jesus eases him in by talking through the commandments. Notice, Jesus never directly states that following the commandments is a prerequisite into eternal life. But the commandments are a way to get closer to God. By following God’s law, this rich man is closer to accepting the good news Jesus has to give.  Yet, there is one more step!  Clearly, this rich man is relying on his wealth and the power that wealth has given him instead of relying on God to get him through life. So, Jesus tells him to sell his possessions and give the money to those in need. That would enable this man to take his focus off himself and put it on another. This is not good news for the rich man, so he goes away grieving.

The reality is that, for this man, a power greater than himself holds him captive – the law of money.   Likewise, we are held captive to our wealth and the law of money.  Jacques Ellul, in his book Violence: Reflections from a Christian Perspective, has noted that the only way to live free from money is to give it away.  He writes:

How do we overcome the spiritual “power” of money?  Not by accumulating more money, not by using money for good purposes, not by being just and fair in our dealings.  The law of money is the law of accumulation, of buying and selling.  That is why the only way to overcome the spiritual “power” of money is to give our money away, thus desacralizing it and freeing ourselves from its control….To give away money is to win a victory over the spiritual power that oppresses us. (p. 166)

Out of love, Jesus speaks harsh words to the rich man and, out

of love, he speaks harsh words to us because he wants us to be free.  Yet, the depth of our captivity makes freedom difficult, if not impossible.  So where is the good news?

Jesus says, “For mortals it is impossible, but not for God; for God all things are possible.”(v. 27) There is nothing that we can do to earn our way into heaven.  Absolutely nothing.  Eternal life is beyond our reach on our own. The good news is that God gifts us with eternal life. God, through the death and resurrection of Jesus Christ, brings us into eternal life.  No amount of money, brownie points, or prerequisites can get us there. Only God can get us there and it is something we have already been given.  There is nothing we can do to earn it.  It is all gift!  So, what shall we do?  We simply receive it, live into it, and cheerfully give thanks and give back for this amazing gift. 

This is a special musical performance of Awake, Awake, To Love and Work by the Chancel Choir at Faith Lutheran Church in Okemos, Michigan.

This is a special musical performance of Awake, Awake, To Love and Work by the Chancel Choir at Faith Lutheran Church in Okemos, Michigan.

Today’s gospel reading is difficult because it has often become an oppressive passage when taken out of context.   I also find it difficult because I come to this scripture passage as a once divorced woman with an awareness of the depth of my own brokenness.  Yet, I believe it is very important that we faithfully wrestle with hard, difficult passages in scripture and not avoid them.

Today, we hear Jesus teaching about relationships, marriage and divorce.  However, in order for us to understand what this reading says about divorce, we must first understand what marriage meant in ancient culture.  Biblical scholar, Bruce Melina, tells us:

Under normal circumstances in the world of Jesus, individuals really did not get married.  Families did.  One family offered a male, the other a female.  Their wedding stood for the wedding of the larger extended families and symbolized the fusion of the honor of both families involved.  It would be undertaken with a focus on political and/or economic concerns.  Marriage was not a matter of “falling in love.”  It was very much a matter of “honoring one’s parents.”….Divorce, then, would entail the dissolution of these extended family ties.  It represented a challenge to the family of the former wife and would likely result in family feuding. (Malina & Rohrbaugh: Social-Science Commentary on the Synoptic Gospels, p. 240). 

Ancient culture also operated under an honor/shame system.  Great emphasis was placed on the honor or shame people’s actions placed upon others.  So, when divorce took place entire families were dishonored and put to shame. In spite of this, divorce was common and it was a very simple process.  Within the patriarchal culture of that time, women and children had virtually no rights and were considered property.  A man could simply write on a piece of paper, “She is not my wife and I am not her husband.”  He would then give her the paper and kick her out of the house.  A man could divorce his wife on a whim, but a woman could not initiate a divorce. 

In today’s reading we find Jesus facing a test.  The writer of Mark tells us, “Some Pharisees came, and to test Jesus they asked, ‘Is it lawful for a man to divorce his wife?’”  The Pharisees knew full-well what the law said about divorce and they did not need to ask Jesus.  But, they wanted to trick him.  So, Jesus responds by cleverly asking them, “What did Moses command you?”  Then, the Pharisees tell Jesus what Moses allowed.  You see, Moses never commanded, Moses allowed divorce.  Jesus goes on to say divorce was allowed because of the hardness of human hearts, because of human sinfulness and brokenness.  He then turns the conversation into another dynamic teaching moment, Jesus-style.  He answers by discussing God’s ideal for marriage, God’s ideal for relationships as expressed in Genesis.

In this teaching moment, Jesus attempts to recover an understanding of God’s intention for marriage as revealed at the beginning of creation.  Human beings were created to live in relationship.  God’s intention from the beginning is for two people to be faithful, lifelong companions in an intimate, committed relationship that should not be severed.  By saying this, Jesus changes the focus of the conversation from divorce to embracing the unity of partners as part of God’s creative design – a unity that is all gift. 

Now, after all of this discussion about divorce, the gospel immediately moves to the scene where Jesus receives the little children.  Little children, those perceived as a nuisance, as less than, as those not wanted, those perceived as the least of these – those who represented the most vulnerable in that culture – these are the ones the disciples want to send away.  But, Jesus refused to send the little children away.  Instead, Jesus received the children, he hugged them, and he blessed them.  In doing so, Jesus shows that all, all are worthy of God’s love.  And, indeed, I know that those suffering the pain and brokenness of divorce are precisely some of the “least of these” who receive the kingdom in their dependence on God’s love.

At the heart of this reading we also see something else.  We again really see the social implications of God’s inbreaking reign.  In today’s reading we again find the disruptive work of God in Jesus Christ.  Today, Jesus’ teaching overturns patriarchal marital relationships and elevates those at the bottom of the social ladder, the women and the children.  Far from simply affirming and domesticating traditional notions of marriage, Jesus’ words actually subvert his adversaries’ patriarchal assumptions about marriage.  The Pharisees question Jesus about whether it is lawful for “a man to divorce his wife,” reflecting a patriarchal framework within which only the man could seek a divorce.  In the course of his answer, Jesus notes that a man leaves his father and mother to become one flesh with his wife.  And, by the end, in verse 12, Jesus also asserts the woman’s right to divorce her husband when he says, “and if she divorces her husband and marries another, she commits adultery.”  When Jesus says this, he gives women precisely the same rights and responsibilities as men.  Similarly, children, who are the least valued and most vulnerable members of society, are welcomed by Jesus, blessed by him, and offered as models for receiving God’s kingdom.  Jesus’ teachings and actions here are revolutionary, subverting both cultural and legal presuppositions about women and children! 

Now, as a woman who has been divorced, I know this passage has been used to shame those who get divorced.  This passage has been used to keep people in marriages that are so broken that harm is imposed upon the entire family system.  But, the God in whom we believe does not desire continued brokenness for anyone.  And, I have to say that sometimes, the most loving action one takes can mean ending a very broken relationship.  I know because I have lived this.  You see, human love is often broken love.  We are broken people.  But, in Jesus, we begin to discover that there are no limits to the love of God.  I believe the most important aspect of this passage is this – God is different from us and God’s love has no limits. Our human understanding of love is so often different from God’s love for us.  God’s love has no limits and Jesus continually demonstrates that the inbreaking reign of God is not only limitless, it shows a love that is disruptive and revolutionary to our social dimensions.  God’s love is always going to be broadening our thinking, our understanding and the way we live in relationship to others.

Now, it is important to remember that here in Mark’s gospel, we are on our way to seeing just how far God in Christ will go for us – all the way to death on a cross.  And, in this teaching moment as Jesus journeys to the cross, he once again has set the bar rather high.  God’s desire for people is to live in loving relationship and not brokenness.  God’s desire for people is that they have love, compassion, and mercy for the needs of the “little ones” whether they be children or the poor or the severely mentally disabled or the refugees seeking life or the sick and infirmed or the abused, or the divorced – any who are considered other and the least of these.  In so many ways we fail to love because we are broken people.  But, God loves us limited human beings in a limitless and divine way.  When we fail, God forgives and forgives and forgives and loves us as we are. 

Today’s word to us is truly good news.  In spite of our failures and limits, God’s love for us is limitless and always faithful.  And, as we come and live into the healing love of Jesus, we find a hope-filled future that always brings a new dawn and transforms our lives! 

Today’s gospel reading is difficult because it has often become an oppressive passage when taken out of context.   I also find it difficult because I come to this scripture passage as a once divorced woman with an awareness of the depth of my own brokenness.  Yet, I believe it is very important that we faithfully wrestle with hard, difficult passages in scripture and not avoid them.

Today, we hear Jesus teaching about relationships, marriage and divorce.  However, in order for us to understand what this reading says about divorce, we must first understand what marriage meant in ancient culture.  Biblical scholar, Bruce Melina, tells us:

Under normal circumstances in the world of Jesus, individuals really did not get married.  Families did.  One family offered a male, the other a female.  Their wedding stood for the wedding of the larger extended families and symbolized the fusion of the honor of both families involved.  It would be undertaken with a focus on political and/or economic concerns.  Marriage was not a matter of “falling in love.”  It was very much a matter of “honoring one’s parents.”….Divorce, then, would entail the dissolution of these extended family ties.  It represented a challenge to the family of the former wife and would likely result in family feuding. (Malina & Rohrbaugh: Social-Science Commentary on the Synoptic Gospels, p. 240). 

Ancient culture also operated under an honor/shame system.  Great emphasis was placed on the honor or shame people’s actions placed upon others.  So, when divorce took place entire families were dishonored and put to shame. In spite of this, divorce was common and it was a very simple process.  Within the patriarchal culture of that time, women and children had virtually no rights and were considered property.  A man could simply write on a piece of paper, “She is not my wife and I am not her husband.”  He would then give her the paper and kick her out of the house.  A man could divorce his wife on a whim, but a woman could not initiate a divorce. 

In today’s reading we find Jesus facing a test.  The writer of Mark tells us, “Some Pharisees came, and to test Jesus they asked, ‘Is it lawful for a man to divorce his wife?’”  The Pharisees knew full-well what the law said about divorce and they did not need to ask Jesus.  But, they wanted to trick him.  So, Jesus responds by cleverly asking them, “What did Moses command you?”  Then, the Pharisees tell Jesus what Moses allowed.  You see, Moses never commanded, Moses allowed divorce.  Jesus goes on to say divorce was allowed because of the hardness of human hearts, because of human sinfulness and brokenness.  He then turns the conversation into another dynamic teaching moment, Jesus-style.  He answers by discussing God’s ideal for marriage, God’s ideal for relationships as expressed in Genesis.

In this teaching moment, Jesus attempts to recover an understanding of God’s intention for marriage as revealed at the beginning of creation.  Human beings were created to live in relationship.  God’s intention from the beginning is for two people to be faithful, lifelong companions in an intimate, committed relationship that should not be severed.  By saying this, Jesus changes the focus of the conversation from divorce to embracing the unity of partners as part of God’s creative design – a unity that is all gift. 

Now, after all of this discussion about divorce, the gospel immediately moves to the scene where Jesus receives the little children.  Little children, those perceived as a nuisance, as less than, as those not wanted, those perceived as the least of these – those who represented the most vulnerable in that culture – these are the ones the disciples want to send away.  But, Jesus refused to send the little children away.  Instead, Jesus received the children, he hugged them, and he blessed them.  In doing so, Jesus shows that all, all are worthy of God’s love.  And, indeed, I know that those suffering the pain and brokenness of divorce are precisely some of the “least of these” who receive the kingdom in their dependence on God’s love.

At the heart of this reading we also see something else.  We again really see the social implications of God’s inbreaking reign.  In today’s reading we again find the disruptive work of God in Jesus Christ.  Today, Jesus’ teaching overturns patriarchal marital relationships and elevates those at the bottom of the social ladder, the women and the children.  Far from simply affirming and domesticating traditional notions of marriage, Jesus’ words actually subvert his adversaries’ patriarchal assumptions about marriage.  The Pharisees question Jesus about whether it is lawful for “a man to divorce his wife,” reflecting a patriarchal framework within which only the man could seek a divorce.  In the course of his answer, Jesus notes that a man leaves his father and mother to become one flesh with his wife.  And, by the end, in verse 12, Jesus also asserts the woman’s right to divorce her husband when he says, “and if she divorces her husband and marries another, she commits adultery.”  When Jesus says this, he gives women precisely the same rights and responsibilities as men.  Similarly, children, who are the least valued and most vulnerable members of society, are welcomed by Jesus, blessed by him, and offered as models for receiving God’s kingdom.  Jesus’ teachings and actions here are revolutionary, subverting both cultural and legal presuppositions about women and children! 

Now, as a woman who has been divorced, I know this passage has been used to shame those who get divorced.  This passage has been used to keep people in marriages that are so broken that harm is imposed upon the entire family system.  But, the God in whom we believe does not desire continued brokenness for anyone.  And, I have to say that sometimes, the most loving action one takes can mean ending a very broken relationship.  I know because I have lived this.  You see, human love is often broken love.  We are broken people.  But, in Jesus, we begin to discover that there are no limits to the love of God.  I believe the most important aspect of this passage is this – God is different from us and God’s love has no limits. Our human understanding of love is so often different from God’s love for us.  God’s love has no limits and Jesus continually demonstrates that the inbreaking reign of God is not only limitless, it shows a love that is disruptive and revolutionary to our social dimensions.  God’s love is always going to be broadening our thinking, our understanding and the way we live in relationship to others.

Now, it is important to remember that here in Mark’s gospel, we are on our way to seeing just how far God in Christ will go for us – all the way to death on a cross.  And, in this teaching moment as Jesus journeys to the cross, he once again has set the bar rather high.  God’s desire for people is to live in loving relationship and not brokenness.  God’s desire for people is that they have love, compassion, and mercy for the needs of the “little ones” whether they be children or the poor or the severely mentally disabled or the refugees seeking life or the sick and infirmed or the abused, or the divorced – any who are considered other and the least of these.  In so many ways we fail to love because we are broken people.  But, God loves us limited human beings in a limitless and divine way.  When we fail, God forgives and forgives and forgives and loves us as we are. 

Today’s word to us is truly good news.  In spite of our failures and limits, God’s love for us is limitless and always faithful.  And, as we come and live into the healing love of Jesus, we find a hope-filled future that always brings a new dawn and transforms our lives! 

This is a special musical performance by the Chancel Choir of Thy Will Be Done with soloist Chris Lewis today at Faith Lutheran Church in Okemos, Michigan.