The Politics Of Division -- Or Addition
Children's sermon
Illustration
Preaching
Sermon
Worship
Object:
Making conclusions based on anecdotal evidence is a tricky proposition -- while it can often powerfully distill a larger point and thus stick in the mind (as with a vivid sermon illustration), we can just as easily use specific incidents to bolster our existing positions and mindsets rather than carefully examining and putting them into context. That's certainly been the case with the widely disseminated video of Mitt Romney's remarks at an intimate fund-raising event. The reaction to the tape -- and what one believes about how much of Romney's real character it shows -- seems to be largely determined by one's political sympathies. Those opposed to Romney think that it's a peek behind the curtain, revealing a very wealthy man who dismisses those members of society who are living off of government largess by saying, "It's not my job to look after them." Romney's supporters, meanwhile, have had a more mixed reaction. Some are disturbed by the implication of simplistically dividing Americans into categories of those who take and those who receive, while others have suggested that Romney's point was valid and that he has nothing to apologize for. But while the discussion has dominated the news, what is remarkable is that relatively few minds have been changed -- for most people, it's just crystallized what they already thought. Polls have indicated that the number of undecided voters this year is unusually small for this point in the election cycle... and with fewer minds to influence, events tend to merely reinforce what we already believe.
In this installment of The Immediate Word, team member Mary Austin finds some interesting parallels between this phenomenon and the disciples' reaction when they discover that someone is healing in Jesus' name (without being officially sanctioned). The disciples assume that something nefarious is afoot and try to put a stop to it -- but Jesus startles them by telling them to let it go, because anyone healing in his name cannot speak evil. The disciples seem to assume that only Jesus' healing can be good -- but Jesus, as usual, avoids such simplistic divisions. So does this incident just underline what we already think about Jesus or are we truly open-minded about him... like the child that he upholds as a model of faith? Mary asks us to consider whether the impressions our behavior gives to others about the church just reinforces their (often mistaken) preconceived notions, or whether we are welcoming to those who don't fit the typical mold. Are we like the disciples, who are reluctant to accept someone who's not part of the "in group"?
Team member Leah Lonsbury offers some additional thoughts about this week's gospel and Old Testament passages. In light of the highly charged atmosphere surrounding an incendiary movie about the prophet Muhammad -- and the protests it has sparked around the world -- Leah suggests that we ought to carefully consider the power that our words and actions can have. But as the story of Esther demonstrates, neither should we be dissuaded from having the courage to speak boldly. While those who have offended Muslims have spoken boldly as well, Leah notes that the difference is between bold speech that gives life and that which damages life. Will we speak boldly for Christ?
The Politics of Division -- Or Addition
by Mary Austin
Mark 9:38-50
In recent weeks, presidential candidate Mitt Romney has taken heat for a video in which he said that 47% of the country is "dependent on the government, who believe that they are victims." (Read the full transcript of the speech the Mother Jones website.) Governor Romney has since clarified his remarks, but the firestorm about them continues. For many people, the remarks fit the image they have of the candidate as someone who is so wealthy that he doesn't understand the lives of ordinary Americans.
His comments stuck in the public mind and had resonance for many people, because they fit what people already perceived about him. At this point in the campaign, people have an image of who he is, and of who President Obama is. It's easy to add to those impressions and difficult to change them.
A similar thing happens in this week's story from Mark's gospel, as the disciples come upon a rival exorcist.
THE WORLD
Romney's remarks have been much discussed and may be one of the things that stick in our minds from this campaign season. It's hard to shake off a comment that reflects back what people already perceive about you. President Obama had a similar problem in the 2008 race when he talked about people clinging to their guns and their religion. Obama already seemed like an aloof intellectual, and the remark stuck because it reinforced the same impression. The same happened with the first President Bush when he toured a grocery store and seemed not to know about the scanners at the checkout. New York Times reporter John Harwood observes: "Even a cursory analysis shows that well over 47% of races for the White House have seen a candidate suffer self-inflicted wounds."
All of us create certain impressions about ourselves -- some accurate and some not. Presidential candidates are under scrutiny all the time, and every word, gesture, and clothing choice becomes part of the impression people have about them. In fact, their spouses and kids are part of the collage of impressions we have about them. Mrs. Romney and Mrs. Obama, and even the dresses they chose to wear at the conventions, are part of the mental portraits we have of the candidates. Kids, suits, word choice, what they eat (or don't) on the campaign trail... it all adds up to tell a story.
THE WORD
The same thing happens to the disciples of Jesus. As he continues to make his way toward Jerusalem, they come to him and complain that they've found someone doing the same work, but not the way they do it. There is another person casting out demons -- even doing it in the name of Jesus -- but he's not one of the group traveling around with Jesus.
Their story is that you have to be part of the inside group to do the work properly. As the gospel tells it: "John said to [Jesus], 'Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us' " (Mark 9:38). The other exorcist may be using the name of Jesus, they contend, but he can't be doing it right. The disciples may even be a little jealous, having just failed on their own to cast a demon out of the boy whose father brought him for help (Mark 9:14ff). Jesus has an interesting reply, saying: "Do not stop him; for no one who does a deed of power in my name will be able soon afterwards to speak evil of me. Whoever is not against us is for us" (9:39-40).
Jesus tells a different story. If you claim his name and use the power of God for good, in the way that he does, then you are part of the group. If you use his name you make yourself one of his followers, whether you really intend to or not. Our spirits follow our words, as well as the other way around.
CRAFTING THE SERMON
Often people are suspicious of organized religion for fear that they have to be perfect or be someone they're not. A young couple told me recently that they decided not to be married at their church because they had to pretend to the pastor that they weren't living together. The beauty of being married in the church wasn't worth the price of the deception to them.
A recent New York Times article by Stuart Elliott highlighted a new ad campaign on behalf of Beth Hillel Congregation, a synagogue near Chicago. The campaign boldly declares, on behalf of the synagogue, "We're Not Perfect." According to the article, those words are followed by "What family is?" along with information about the rabbi, choir, Hebrew school, youth activities, and contact information.
The article quoted Arlene Gold, president of the congregation, as saying: "Ads for religious institutions are often boring. We wanted to show there's a fresh start here. We wanted to light a fire." The creator of the campaign adds that the text of the ad is a "way of saying, 'We're human... We're not full of ourselves,' both messages that are not often heard from religious institutions."
The sermon might talk about what story our particular congregation is telling. What do our building, letterhead, website, and reaction to guests in worship communicate? Do we communicate that we're human or are we trying hard for perfection? Do we communicate welcome or that outsiders should stay that way? Do we communicate a sense of diversity or do we like sameness? What's our story, whether it's intended or unintended?
Or the sermon might talk about the human dimensions of following Jesus, including the inevitable failures. The disciples fail at their own attempt at exorcism and are forced to watch someone from the outside do it better. They're the people who've learned the most from Jesus, and they still fail. What does that mean for us? Is failure part of our story of faith too?
Or the sermon might look at the things we have to learn from "outsiders," like the unnamed exorcist in the story, who seems to be getting it right. Younger, non-church friends have a lot to teach about creative ways to use technology. Gay and lesbian friends model relationships free of the usual gender roles, and the possibility of each couple's reinventing the division of labor to suit their own needs. My friends in Pentecostal traditions have taught my staid Presbyterian heart so much about the power and movement of the Spirit.
Finally, the sermon might note that we are not the only authors of our story. God is crafting the story right along with us or even in spite of us. We are salted with grace, to season the story, and to redeem it.
SECOND THOUGHTS
by Leah Lonsbury
Esther 7:1-6, 9-10; 9:20-22; Mark 9:38-50
On September 22nd, at 2:30 p.m. local time, the protests that began in the Middle East in reaction to the release of the film The Innocence of Muslims reached North America. Thousands gathered outside the U.S. consulate in Toronto to protest this anti-Islam film that "denounces the sacred Prophet Muhammed."
The theme of the intentionally nonviolent protest organized by Canadians Against Blasphemy and the Muslim Congress was "Freedom of speech is not a license to spread hatred, bigotry, and Islamaphobia" and a general respect for all religions and beliefs. Some Muslim protesters carried signs that read "I love Jesus because I'm a Muslim."
At the protest, Zafar Bangesh, the director of Toronto's Institute for Contemporary Islamic Thought, spoke about how the film disrupted social peace, angered Muslims across the world, and served as a reminder of the double standard that exists in what government officials and the public at large will tolerate in terms of freedom of speech when it comes to Islam. Other minority groups do not have this burden according to Bangesh. He continued...
Öthe manner of which the U.S. government is reacting and our own Canadian politicians, who have been completely silent on this issue. I can guarantee you, let's say anybody has said anything anti-Semitic, from [Prime Minister Stephen] Harper down through every politician would be screaming and condemning. Why is it that when our Muslims are condemned and attacked that no politician utters a word? That is what our concern is.
One protestor at the rally spoke of the anti-Muslim sentiment he has endured since the attacks of September 11, 2001. He is constantly asked about his feelings about the attacks because he is Muslim, but usually responds only with a question of his own: "What do you think, being a white American Christian, [about] Timothy McVeigh?"
Days earlier in another part of the world, the French satirical newspaper Charlie Hebdo produced what Bangesh and his fellow protestors might call a prime example of the double standard upon which they are trying to shed light. Under advisement from the government and the French Council of the Muslim Faith not to do so, the paper went ahead and printed several crude caricatures of the Prophet Muhammed, portraying him naked and in pornographic poses.
Knowing that the caricatures would exacerbate already tense international relations, the government closed French embassies, consulates, cultural centers, and schools in twenty different countries after the papers hit newsstands. Gerard Biard, the editor in chief of Charlie Hebdo, stood by his decision to go to print, claiming the paper was acting within the law. He said, "Now, if there's a law that is different in Kabul or Riyadh, we're not going to bother ourselves with respecting it." According to the paper, the caricatures were meant to satirize The Innocence of Muslims and the violence it has prompted and to deem the violence absurd. "What are we supposed to do when there's news like this?" Mr. Biard asked. "Are we supposed to not do that news?"
Government officials acknowledged that the paper had a right to publish what it pleased as long as it was acting within the law, but denounced its choice to distribute images that could be expected to incite violence. "In the present context, given this absurd video that has been aired, strong emotions have been awakened in many Muslim countries," Foreign Minister Laurent Fabius told France Info Radio. "Is it really sensible or intelligent to pour oil on fire?"
The release of the movie, the subsequent violent and nonviolent protests, and the publication of these provocative images can give us reason to consider what we say, how we say it, and what consequences our words can have in our own lives and in those of our larger community and world.
In our gospel passage for this week, Jesus makes some bold statements of his own, statements that can make us stop and wonder. But it's important to note that he begins with a warning (hyperbolic in itself) to his followers not to put a "stumbling block" before anyone seeking to follow (Mark 9:42). If Jesus' words incite controversy or spark conversation, they do so to stir those on the inside to accept and protect those on the outside -- the vulnerable, the other. It's also important to note that Jesus ends by saying "...be at peace with one another" (Mark 9:50).
In our reading from the Hebrew Scriptures for this week, Esther also speaks boldly. She's Jewish, an orphan, and a woman -- a three-way outsider who has found her way inside the court (Wayne A. Meeks, Ed. HarperCollins Study Bible, edited by Wayne A. Meeks [HarperCollins, 1993], pgs. 736-737). Yet she risks her brand-new crown and her life to go before the king and make her bold request so that the lives of her people might be spared. If Esther's words break convention or invite life-threatening risk, they do so to stir those on the inside to accept and protect those on the outside -- the vulnerable, the other. The king grants her request, and the returns on Esther's risk keep coming. She blesses her own people by turning their "sorrow into gladness" (Esther 9:22), and the impact of her words and actions also continue to reverberate out to those who lie beyond the Jewish community in the years to come. In remembrance of her boldness, one outsider people blesses another each year through gifts given to the poor (Esther 9:22).
Those responsible for The Innocence of Muslims have "spoken" in bold ways that have drummed up protest, targeted and dehumanized the outsider, and incited violence that has taken lives. Similarly, the powers-that-be at Charlie Hebdo have "spoken" in bold ways that have damaged relations, disregarded what is sacred to the other, and hidden behind laws protecting free speech as they lob linguistic and graphic slur bombs into the already volatile crowd of "others." These bold "words" have taken life, both literally and figuratively, while Jesus and Esther's bold words widen the circle and offer life-giving (and life-saving!) love.
We are mostly free to speak as we wish, but as Christians, we also live under a law of love. Some of our most familiar teachings on that law come from Paul. In Galatians 5, Paul writes: "Do not use your freedom as an opportunity for self-indulgence," but "through love become slaves to one another." Bruce Longnecker writes of this: "Christians have been set free from the enslavement of chaos-inducing self-interestedness in order to allow the self-giving Christ to become incarnate within their own self-giving way of life." (A helpful study on Paul and freedom from Baylor University, using the work of Bruce Longnecker, can be found here (pdf file).)
What will we say when we speak boldly? How will we use our words to bring the outsider in and protect the vulnerable as Jesus and Esther did? How will our words and lives make the way for the incarnation of the Christ?
ILLUSTRATIONS
Muslim extremists attacked the U.S. consulate in Benghazi, Libya, on September 11. In that attack, possibly timed to coincide with the anniversary of the 9/11 attack on the World Trade Center, Ambassador Chris Stevens and three others will killed. They were slain amidst cheers of "God is great!"
Recently video shot by freelancer Fahd al-Bakoush has emerged, showing several Libyans who found the body of Stevens in the consulate's safe room trying to save his life. The video shows they were unable to find a first aid kit and were unable to secure an ambulance, so they put Stevens in a private automobile and took him to a hospital. Stevens died of smoke inhalation. On viewing his footage, al-Bakoush said, "There was not a single ambulance to carry him. Maybe he was handled the wrong way. They took him to a private car."
Jesus reminds us that "whoever is not against us is for us." We must realize that not all people, and certainly not all Muslims, are bad.
* * *
Fans, coaches, and players are decrying the abilities of the replacement referees who are officiating games during the NFL lockout of the regular staff. Most of the replacement referees have come from small college positions and must learn the rules of professional football and adapt to the faster pace of the game.
But the complaints of incompetence are based more on biased opinion than on fact. A statistical analysis of the flags thrown by the replacement referees reveals that the calls are almost identical to those of a year ago when the regular staff was on the field. The only significant change is that games are lasting longer, due to the fact the replacement referees need more time to determine the penalties.
Jesus reminds us that "whoever is not against us is for us." We must be careful not to judge individuals on biased opinion, but only on fact.
* * *
Headline news is being made over the revelation that Jesus may have been married. A scrap of papyrus measuring 1.5 inches by 3 inches, the size of a small cellphone, quotes Jesus as saying "my wife," whom he identifies as Mary Magdalene. The papyrus is dated to the fourth century, and was translated from a second-century Greek text. Dr. Karen King, a professor of early Christianity at Harvard Divinity School, has done her research to establish its authenticity. Other scholars have raised legitimate doubts as to its validity.
If it is true, it demonstrates that some Christians believed that Jesus was married. More importantly, it showcases a divided church on many historical and theological issues.
Jesus reminds us that "whoever is not against us is for us." We must realize that from the moment Jesus ascended into heaven, Christians were a divided community. Let us be careful who we judge and for what reasons.
* * *
Christians tend to be cliquish. We gravitate toward those who believe in the same scriptural interpretation, have the same likes and dislikes in worship patterns, and even harbor the same prejudices. It isn't easy mixing our Christian commitment to our own little group with love and understanding for other little groups outside our sphere. Edwin Markham wrote a little poem that seems to "zero in on" this type of behavior:
He drew a circle that shut me out,
Rebel, heretic, thing to flout.
But love and I had the wit to win
We drew a circle that took him in.
It's really a paraphrase of what Jesus told his disciples when they got so upset about the man who was driving out demons in Jesus' name but who wasn't one of the "in" group. "Whoever is not against us is for us," Jesus told his disciples. In other words, "Widen your circle, boys!"
* * *
When John complained, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us," he shows how far the disciples were from understanding Jesus' teachings. Jesus, of course, rebukes John's narrow outlook when he observes: "Whoever is not against us is for us."
Fred Craddock puts this conversation into a larger context when he says that because "Jesus had selected twelve to be apostles does not mean that no one else could trust in God as Jesus taught and participate in his ministry. The twelve had been chosen from among many disciples who certainly were not sent home because they were not of the apostolic circle. Exorcisms were performed among the Jews, and it was inevitable that those drawn to Jesus would call on his name for power over evil spirits.... And why not? Who holds the franchise for relieving human suffering? The twelve, who should have celebrated the fact that the influence of Jesus was spreading, especially in view of their own recent failure, manifest a spirit of exclusivism."
* * *
Speaking boldly and bringing outsiders to Christ requires us to give the comfortable Christianity that we'd often prefer:
We have all been inoculated with Christianity and are never likely to take it seriously now! You put some of the virus of some dreadful illness into a man's arm, and there is a little itchiness, some scratchiness, a slight discomfort -- disagreeable, no doubt, but not the fever of the real disease, the turning and the tossing, and the ebbing strength. And we have all been inoculated with Christianity, more or less. We are on Christ's side, we wish him well, we hope that he will win, and we are even prepared to do something for him, provided, of course, that he is reasonable and does not make too much of an upset among our cozy comforts and our customary ways. But there is not the passion of zeal, burning enthusiasm, and eagerness of self-sacrifice, of the real faith that changes character and wins the world.
-- A.J. Gossip, From the Edge of the Crowd
* * *
In ancient times, salt was scarce and expensive. One of the greatest military roads was the road from the salt works at Ostia to Rome. This road, called the Via Salaria (Salt Road), was built by Roman soldiers. These soldiers counted on their wages to buy salt. Sometimes these soldiers were given salt in place of money for their wages. Whether they were paid in salt or in cash, this payment was called their salarium. This word passed into English as our word "salary." We say of someone who doesn't do his job as he should that "he's not worth his salt." No doubt Jesus was comparing a good person's influence to the two main functions of salt. First, salt preserved food from going bad. A good person keeps society healthy by making it easier for others to be good. Second, salt lends flavor to food, giving it zest and keeping it from being insipid, flat, and dull.
* * *
Giving a cup of cold water in the name of Christ has long been mentioned as a symbol of faith. It is interesting that Mark suggests that the person who gives cold water because of Christ shall not lose his reward. What is the reward promised to the Christian? Is it not simply the possibility of relating to the living God?
At the end of the play The Apple Tree, Adam comes to the edge of the stage and says, "Eve died today. At least she got her wish; she went first. You know, I used to think it was a great tragedy when we were sent out of the garden, but now I know better, for wheresoever Eve was, there was Eden!"
Adam had learned that Eden, or the place of the presence of God, was wherever love was. Whenever he was with Eve, God's love was there as well. Mark seems to be saying in our gospel passage that when one does anything in a loving manner for Christ, even the giving of a cup of cold water, then Christ is there also in that action. The reward is the presence of God.
* * *
A certain professional man had descended from several generations of staunch supporters of a local church. His interest, if he ever had any, had long since waned. He never attended. He never gave time, treasure, or talent. When a survey was conducted by his church of all local inactive members, he gave the following responses to these prompts:
I describe my present relationship with the church as follows: "Congenital, hereditary familial association now quite dormant."
My future plans in relationship to the church are: "Continued mild interest through relatives."
I would like to have someone visit me as follows: "None."
Tongue-in-cheek? Perhaps. Amusing? A little. Smug? Quite. Sad? Very -- especially when you compare his clever answers with the radical expectations Jesus apparently had for his followers. Consider the implications of our gospel text: keeping the Ten Commandments is not enough. A willingness to surrender all your money to the cause may be required. Discipleship is a higher loyalty than family relationships (see Mark 10:17-31). The man whose passion for our welfare led him to a cross and who prescribed crosses for our health and integrity would surely say a cross of self-denial is precisely what this smug, inactive member needs.
WORSHIP RESOURCES
by Mary Austin
Call to Worship
Leader: When life brings us worry,
People: the Lord is on our side.
Leader: When the world around us threatens,
People: the Lord is on our side.
Leader: When doubt shadows us,
People: the Lord is on our side.
Leader: When life reveals joy,
People: the Lord is on our side.
Leader: Blessed be the Lord.
People: Our help is in the name of the Lord, who made heaven and earth.
Opening Prayer
God of the shifting seasons and our shifting times,
we come to you,
our rock and our redeemer,
grateful for your unchanging grace.
Steadfast in your mercy,
abundant in your wisdom,
you alone are holy.
Turn our hearts again to you,
renew our spirits as we praise you,
and move us by your Spirit
to serve you faithfully.
In Jesus' name, Amen.
OR
Eternal and living God,
in suffering and in cheer,
at home and in worship,
in work and play and rest,
we find you.
We praise you this day
as we should every day,
for calling us your own,
and caring for us with tenderness and wisdom.
Let your Spirit move within us
and among us
as we worship,
leading us always more truly to you.
In Jesus' name, Amen.
Prayer of Confession
God, you call people of all shapes and sizes,
all colors and races,
all levels of success,
all kinds of ability,
to serve you.
We confess that we worry about the people
who don't do it like we do.
We get nervous when things change.
We see the label, rather than the work.
We hear you better when people talk like we do.
Forgive us, we pray, and open our minds to others,
and to you.
Forgive all that we fail to see,
and all that we misunderstand,
and let your truth be our guide.
In Jesus' name, Amen.
Assurance of Forgiveness
Leader: Blessed be the Lord, who has not given up on us and whose grace never fails us.
People: Our help is in the name of the Lord, who made heaven and earth.
Leader: Know that in the name of our Lord Jesus Christ, we have been changed into new people,
forgiven and set free.
People: Our help is in the name of the Lord, who made heaven and earth.
Leader: Be at peace within yourself and with one another.
Hymn Suggestions
"A Mighty Fortress Is Our God"
"God of Grace and God of Glory"
"If It Had Not Been for the Lord"
"I Sing the Mighty Power of God"
"I Want Jesus to Walk with Me"
"In Christ There Is No East or West"
"Lord, Listen to Your Children Praying"
"Make Me a Servant"
"More Love to Thee, O Christ"
"Praise Ye the Lord, the Almighty"
"Sing Praise to God, Who Reigns Above"
"Take My Life"
"They'll Know We Are Christians by Our Love"
"We Sing to You, O God"
"We, Thy People, Praise Thee"
"Wellspring of Wisdom"
Children's Message Starter
Why does God want us to "have salt in yourselves"? What does salt do for food? (Offer some tastes of food without salt and with it.) What does the salt do? Can you just have salt?
Salt is a small part of a greater whole, but when it's missing you notice it. And when there's too much, you notice it. Too much is bad, too little is bad.
What do we have or do that's like salt? Anger? A little is good and shows us that something is wrong, but too much doesn't help. Laughter? A little is good a lot is even better, but there are times when we shouldn't laugh. What else about us could be like salt?
CHILDREN'S SERMON
Enemies and Friends
Mark 9:38-50
Object: a sports page from a local newspaper
Good morning, boys and girls! How many of you like football? (let the children answer) For those who do like football, reading this page of the paper is interesting. (show the page) Here, on this page, you can see some stories and scores from yesterday's football games. (You can share a few scores and/or headlines.) Now, let me ask you something. Do you think that the players on the teams that lost were happy about losing? (let the children answer) No, of course not. When you play a football game you want to win, and you do everything possible to beat the other team. The other team is the enemy. And the people who watch the game are also divided into two groups, each of whom wants their own team to win the game.
In a way, our world is divided up like the people who play and watch football games. There are those who believe in Jesus as their Savior and those who don't. When Jesus was traveling around Israel preaching to the people, it was the same. There were those who believed in him and those who didn't. The ones who didn't believe were his enemies. They didn't want him to win and accomplish what he had come to earth to do.
But there is a third group we need to talk about. There are some people who are not really followers of Jesus, but they are not enemies either. Jesus told us that those who are not against us are for us. He meant that those who are not working against us are very close to becoming real believers. These are people that you and I need to encourage to become Christians. We need to invite them to church and let them hear the good news about Jesus. Do you know anybody who doesn't go to any church? (let them answer) If you do, that person may well be someone who is really on our side. Will you try to invite that person to come to church and Sunday school? (let them answer) Okay, let's think about that person as one who could well be on our side, and invite him or her to join us. Let's ask Jesus to help us do that.
Prayer: Dear Jesus, we know you have told us that those who are not against us are for us. Help us to be aware of anybody who might be ready to hear the good news about you so that they will join us in believing in you. Amen.
* * * * * * * * * * * * *
The Immediate Word, September 30, 2012, issue.
Copyright 2012 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
In this installment of The Immediate Word, team member Mary Austin finds some interesting parallels between this phenomenon and the disciples' reaction when they discover that someone is healing in Jesus' name (without being officially sanctioned). The disciples assume that something nefarious is afoot and try to put a stop to it -- but Jesus startles them by telling them to let it go, because anyone healing in his name cannot speak evil. The disciples seem to assume that only Jesus' healing can be good -- but Jesus, as usual, avoids such simplistic divisions. So does this incident just underline what we already think about Jesus or are we truly open-minded about him... like the child that he upholds as a model of faith? Mary asks us to consider whether the impressions our behavior gives to others about the church just reinforces their (often mistaken) preconceived notions, or whether we are welcoming to those who don't fit the typical mold. Are we like the disciples, who are reluctant to accept someone who's not part of the "in group"?
Team member Leah Lonsbury offers some additional thoughts about this week's gospel and Old Testament passages. In light of the highly charged atmosphere surrounding an incendiary movie about the prophet Muhammad -- and the protests it has sparked around the world -- Leah suggests that we ought to carefully consider the power that our words and actions can have. But as the story of Esther demonstrates, neither should we be dissuaded from having the courage to speak boldly. While those who have offended Muslims have spoken boldly as well, Leah notes that the difference is between bold speech that gives life and that which damages life. Will we speak boldly for Christ?
The Politics of Division -- Or Addition
by Mary Austin
Mark 9:38-50
In recent weeks, presidential candidate Mitt Romney has taken heat for a video in which he said that 47% of the country is "dependent on the government, who believe that they are victims." (Read the full transcript of the speech the Mother Jones website.) Governor Romney has since clarified his remarks, but the firestorm about them continues. For many people, the remarks fit the image they have of the candidate as someone who is so wealthy that he doesn't understand the lives of ordinary Americans.
His comments stuck in the public mind and had resonance for many people, because they fit what people already perceived about him. At this point in the campaign, people have an image of who he is, and of who President Obama is. It's easy to add to those impressions and difficult to change them.
A similar thing happens in this week's story from Mark's gospel, as the disciples come upon a rival exorcist.
THE WORLD
Romney's remarks have been much discussed and may be one of the things that stick in our minds from this campaign season. It's hard to shake off a comment that reflects back what people already perceive about you. President Obama had a similar problem in the 2008 race when he talked about people clinging to their guns and their religion. Obama already seemed like an aloof intellectual, and the remark stuck because it reinforced the same impression. The same happened with the first President Bush when he toured a grocery store and seemed not to know about the scanners at the checkout. New York Times reporter John Harwood observes: "Even a cursory analysis shows that well over 47% of races for the White House have seen a candidate suffer self-inflicted wounds."
All of us create certain impressions about ourselves -- some accurate and some not. Presidential candidates are under scrutiny all the time, and every word, gesture, and clothing choice becomes part of the impression people have about them. In fact, their spouses and kids are part of the collage of impressions we have about them. Mrs. Romney and Mrs. Obama, and even the dresses they chose to wear at the conventions, are part of the mental portraits we have of the candidates. Kids, suits, word choice, what they eat (or don't) on the campaign trail... it all adds up to tell a story.
THE WORD
The same thing happens to the disciples of Jesus. As he continues to make his way toward Jerusalem, they come to him and complain that they've found someone doing the same work, but not the way they do it. There is another person casting out demons -- even doing it in the name of Jesus -- but he's not one of the group traveling around with Jesus.
Their story is that you have to be part of the inside group to do the work properly. As the gospel tells it: "John said to [Jesus], 'Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us' " (Mark 9:38). The other exorcist may be using the name of Jesus, they contend, but he can't be doing it right. The disciples may even be a little jealous, having just failed on their own to cast a demon out of the boy whose father brought him for help (Mark 9:14ff). Jesus has an interesting reply, saying: "Do not stop him; for no one who does a deed of power in my name will be able soon afterwards to speak evil of me. Whoever is not against us is for us" (9:39-40).
Jesus tells a different story. If you claim his name and use the power of God for good, in the way that he does, then you are part of the group. If you use his name you make yourself one of his followers, whether you really intend to or not. Our spirits follow our words, as well as the other way around.
CRAFTING THE SERMON
Often people are suspicious of organized religion for fear that they have to be perfect or be someone they're not. A young couple told me recently that they decided not to be married at their church because they had to pretend to the pastor that they weren't living together. The beauty of being married in the church wasn't worth the price of the deception to them.
A recent New York Times article by Stuart Elliott highlighted a new ad campaign on behalf of Beth Hillel Congregation, a synagogue near Chicago. The campaign boldly declares, on behalf of the synagogue, "We're Not Perfect." According to the article, those words are followed by "What family is?" along with information about the rabbi, choir, Hebrew school, youth activities, and contact information.
The article quoted Arlene Gold, president of the congregation, as saying: "Ads for religious institutions are often boring. We wanted to show there's a fresh start here. We wanted to light a fire." The creator of the campaign adds that the text of the ad is a "way of saying, 'We're human... We're not full of ourselves,' both messages that are not often heard from religious institutions."
The sermon might talk about what story our particular congregation is telling. What do our building, letterhead, website, and reaction to guests in worship communicate? Do we communicate that we're human or are we trying hard for perfection? Do we communicate welcome or that outsiders should stay that way? Do we communicate a sense of diversity or do we like sameness? What's our story, whether it's intended or unintended?
Or the sermon might talk about the human dimensions of following Jesus, including the inevitable failures. The disciples fail at their own attempt at exorcism and are forced to watch someone from the outside do it better. They're the people who've learned the most from Jesus, and they still fail. What does that mean for us? Is failure part of our story of faith too?
Or the sermon might look at the things we have to learn from "outsiders," like the unnamed exorcist in the story, who seems to be getting it right. Younger, non-church friends have a lot to teach about creative ways to use technology. Gay and lesbian friends model relationships free of the usual gender roles, and the possibility of each couple's reinventing the division of labor to suit their own needs. My friends in Pentecostal traditions have taught my staid Presbyterian heart so much about the power and movement of the Spirit.
Finally, the sermon might note that we are not the only authors of our story. God is crafting the story right along with us or even in spite of us. We are salted with grace, to season the story, and to redeem it.
SECOND THOUGHTS
by Leah Lonsbury
Esther 7:1-6, 9-10; 9:20-22; Mark 9:38-50
On September 22nd, at 2:30 p.m. local time, the protests that began in the Middle East in reaction to the release of the film The Innocence of Muslims reached North America. Thousands gathered outside the U.S. consulate in Toronto to protest this anti-Islam film that "denounces the sacred Prophet Muhammed."
The theme of the intentionally nonviolent protest organized by Canadians Against Blasphemy and the Muslim Congress was "Freedom of speech is not a license to spread hatred, bigotry, and Islamaphobia" and a general respect for all religions and beliefs. Some Muslim protesters carried signs that read "I love Jesus because I'm a Muslim."
At the protest, Zafar Bangesh, the director of Toronto's Institute for Contemporary Islamic Thought, spoke about how the film disrupted social peace, angered Muslims across the world, and served as a reminder of the double standard that exists in what government officials and the public at large will tolerate in terms of freedom of speech when it comes to Islam. Other minority groups do not have this burden according to Bangesh. He continued...
Öthe manner of which the U.S. government is reacting and our own Canadian politicians, who have been completely silent on this issue. I can guarantee you, let's say anybody has said anything anti-Semitic, from [Prime Minister Stephen] Harper down through every politician would be screaming and condemning. Why is it that when our Muslims are condemned and attacked that no politician utters a word? That is what our concern is.
One protestor at the rally spoke of the anti-Muslim sentiment he has endured since the attacks of September 11, 2001. He is constantly asked about his feelings about the attacks because he is Muslim, but usually responds only with a question of his own: "What do you think, being a white American Christian, [about] Timothy McVeigh?"
Days earlier in another part of the world, the French satirical newspaper Charlie Hebdo produced what Bangesh and his fellow protestors might call a prime example of the double standard upon which they are trying to shed light. Under advisement from the government and the French Council of the Muslim Faith not to do so, the paper went ahead and printed several crude caricatures of the Prophet Muhammed, portraying him naked and in pornographic poses.
Knowing that the caricatures would exacerbate already tense international relations, the government closed French embassies, consulates, cultural centers, and schools in twenty different countries after the papers hit newsstands. Gerard Biard, the editor in chief of Charlie Hebdo, stood by his decision to go to print, claiming the paper was acting within the law. He said, "Now, if there's a law that is different in Kabul or Riyadh, we're not going to bother ourselves with respecting it." According to the paper, the caricatures were meant to satirize The Innocence of Muslims and the violence it has prompted and to deem the violence absurd. "What are we supposed to do when there's news like this?" Mr. Biard asked. "Are we supposed to not do that news?"
Government officials acknowledged that the paper had a right to publish what it pleased as long as it was acting within the law, but denounced its choice to distribute images that could be expected to incite violence. "In the present context, given this absurd video that has been aired, strong emotions have been awakened in many Muslim countries," Foreign Minister Laurent Fabius told France Info Radio. "Is it really sensible or intelligent to pour oil on fire?"
The release of the movie, the subsequent violent and nonviolent protests, and the publication of these provocative images can give us reason to consider what we say, how we say it, and what consequences our words can have in our own lives and in those of our larger community and world.
In our gospel passage for this week, Jesus makes some bold statements of his own, statements that can make us stop and wonder. But it's important to note that he begins with a warning (hyperbolic in itself) to his followers not to put a "stumbling block" before anyone seeking to follow (Mark 9:42). If Jesus' words incite controversy or spark conversation, they do so to stir those on the inside to accept and protect those on the outside -- the vulnerable, the other. It's also important to note that Jesus ends by saying "...be at peace with one another" (Mark 9:50).
In our reading from the Hebrew Scriptures for this week, Esther also speaks boldly. She's Jewish, an orphan, and a woman -- a three-way outsider who has found her way inside the court (Wayne A. Meeks, Ed. HarperCollins Study Bible, edited by Wayne A. Meeks [HarperCollins, 1993], pgs. 736-737). Yet she risks her brand-new crown and her life to go before the king and make her bold request so that the lives of her people might be spared. If Esther's words break convention or invite life-threatening risk, they do so to stir those on the inside to accept and protect those on the outside -- the vulnerable, the other. The king grants her request, and the returns on Esther's risk keep coming. She blesses her own people by turning their "sorrow into gladness" (Esther 9:22), and the impact of her words and actions also continue to reverberate out to those who lie beyond the Jewish community in the years to come. In remembrance of her boldness, one outsider people blesses another each year through gifts given to the poor (Esther 9:22).
Those responsible for The Innocence of Muslims have "spoken" in bold ways that have drummed up protest, targeted and dehumanized the outsider, and incited violence that has taken lives. Similarly, the powers-that-be at Charlie Hebdo have "spoken" in bold ways that have damaged relations, disregarded what is sacred to the other, and hidden behind laws protecting free speech as they lob linguistic and graphic slur bombs into the already volatile crowd of "others." These bold "words" have taken life, both literally and figuratively, while Jesus and Esther's bold words widen the circle and offer life-giving (and life-saving!) love.
We are mostly free to speak as we wish, but as Christians, we also live under a law of love. Some of our most familiar teachings on that law come from Paul. In Galatians 5, Paul writes: "Do not use your freedom as an opportunity for self-indulgence," but "through love become slaves to one another." Bruce Longnecker writes of this: "Christians have been set free from the enslavement of chaos-inducing self-interestedness in order to allow the self-giving Christ to become incarnate within their own self-giving way of life." (A helpful study on Paul and freedom from Baylor University, using the work of Bruce Longnecker, can be found here (pdf file).)
What will we say when we speak boldly? How will we use our words to bring the outsider in and protect the vulnerable as Jesus and Esther did? How will our words and lives make the way for the incarnation of the Christ?
ILLUSTRATIONS
Muslim extremists attacked the U.S. consulate in Benghazi, Libya, on September 11. In that attack, possibly timed to coincide with the anniversary of the 9/11 attack on the World Trade Center, Ambassador Chris Stevens and three others will killed. They were slain amidst cheers of "God is great!"
Recently video shot by freelancer Fahd al-Bakoush has emerged, showing several Libyans who found the body of Stevens in the consulate's safe room trying to save his life. The video shows they were unable to find a first aid kit and were unable to secure an ambulance, so they put Stevens in a private automobile and took him to a hospital. Stevens died of smoke inhalation. On viewing his footage, al-Bakoush said, "There was not a single ambulance to carry him. Maybe he was handled the wrong way. They took him to a private car."
Jesus reminds us that "whoever is not against us is for us." We must realize that not all people, and certainly not all Muslims, are bad.
* * *
Fans, coaches, and players are decrying the abilities of the replacement referees who are officiating games during the NFL lockout of the regular staff. Most of the replacement referees have come from small college positions and must learn the rules of professional football and adapt to the faster pace of the game.
But the complaints of incompetence are based more on biased opinion than on fact. A statistical analysis of the flags thrown by the replacement referees reveals that the calls are almost identical to those of a year ago when the regular staff was on the field. The only significant change is that games are lasting longer, due to the fact the replacement referees need more time to determine the penalties.
Jesus reminds us that "whoever is not against us is for us." We must be careful not to judge individuals on biased opinion, but only on fact.
* * *
Headline news is being made over the revelation that Jesus may have been married. A scrap of papyrus measuring 1.5 inches by 3 inches, the size of a small cellphone, quotes Jesus as saying "my wife," whom he identifies as Mary Magdalene. The papyrus is dated to the fourth century, and was translated from a second-century Greek text. Dr. Karen King, a professor of early Christianity at Harvard Divinity School, has done her research to establish its authenticity. Other scholars have raised legitimate doubts as to its validity.
If it is true, it demonstrates that some Christians believed that Jesus was married. More importantly, it showcases a divided church on many historical and theological issues.
Jesus reminds us that "whoever is not against us is for us." We must realize that from the moment Jesus ascended into heaven, Christians were a divided community. Let us be careful who we judge and for what reasons.
* * *
Christians tend to be cliquish. We gravitate toward those who believe in the same scriptural interpretation, have the same likes and dislikes in worship patterns, and even harbor the same prejudices. It isn't easy mixing our Christian commitment to our own little group with love and understanding for other little groups outside our sphere. Edwin Markham wrote a little poem that seems to "zero in on" this type of behavior:
He drew a circle that shut me out,
Rebel, heretic, thing to flout.
But love and I had the wit to win
We drew a circle that took him in.
It's really a paraphrase of what Jesus told his disciples when they got so upset about the man who was driving out demons in Jesus' name but who wasn't one of the "in" group. "Whoever is not against us is for us," Jesus told his disciples. In other words, "Widen your circle, boys!"
* * *
When John complained, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us," he shows how far the disciples were from understanding Jesus' teachings. Jesus, of course, rebukes John's narrow outlook when he observes: "Whoever is not against us is for us."
Fred Craddock puts this conversation into a larger context when he says that because "Jesus had selected twelve to be apostles does not mean that no one else could trust in God as Jesus taught and participate in his ministry. The twelve had been chosen from among many disciples who certainly were not sent home because they were not of the apostolic circle. Exorcisms were performed among the Jews, and it was inevitable that those drawn to Jesus would call on his name for power over evil spirits.... And why not? Who holds the franchise for relieving human suffering? The twelve, who should have celebrated the fact that the influence of Jesus was spreading, especially in view of their own recent failure, manifest a spirit of exclusivism."
* * *
Speaking boldly and bringing outsiders to Christ requires us to give the comfortable Christianity that we'd often prefer:
We have all been inoculated with Christianity and are never likely to take it seriously now! You put some of the virus of some dreadful illness into a man's arm, and there is a little itchiness, some scratchiness, a slight discomfort -- disagreeable, no doubt, but not the fever of the real disease, the turning and the tossing, and the ebbing strength. And we have all been inoculated with Christianity, more or less. We are on Christ's side, we wish him well, we hope that he will win, and we are even prepared to do something for him, provided, of course, that he is reasonable and does not make too much of an upset among our cozy comforts and our customary ways. But there is not the passion of zeal, burning enthusiasm, and eagerness of self-sacrifice, of the real faith that changes character and wins the world.
-- A.J. Gossip, From the Edge of the Crowd
* * *
In ancient times, salt was scarce and expensive. One of the greatest military roads was the road from the salt works at Ostia to Rome. This road, called the Via Salaria (Salt Road), was built by Roman soldiers. These soldiers counted on their wages to buy salt. Sometimes these soldiers were given salt in place of money for their wages. Whether they were paid in salt or in cash, this payment was called their salarium. This word passed into English as our word "salary." We say of someone who doesn't do his job as he should that "he's not worth his salt." No doubt Jesus was comparing a good person's influence to the two main functions of salt. First, salt preserved food from going bad. A good person keeps society healthy by making it easier for others to be good. Second, salt lends flavor to food, giving it zest and keeping it from being insipid, flat, and dull.
* * *
Giving a cup of cold water in the name of Christ has long been mentioned as a symbol of faith. It is interesting that Mark suggests that the person who gives cold water because of Christ shall not lose his reward. What is the reward promised to the Christian? Is it not simply the possibility of relating to the living God?
At the end of the play The Apple Tree, Adam comes to the edge of the stage and says, "Eve died today. At least she got her wish; she went first. You know, I used to think it was a great tragedy when we were sent out of the garden, but now I know better, for wheresoever Eve was, there was Eden!"
Adam had learned that Eden, or the place of the presence of God, was wherever love was. Whenever he was with Eve, God's love was there as well. Mark seems to be saying in our gospel passage that when one does anything in a loving manner for Christ, even the giving of a cup of cold water, then Christ is there also in that action. The reward is the presence of God.
* * *
A certain professional man had descended from several generations of staunch supporters of a local church. His interest, if he ever had any, had long since waned. He never attended. He never gave time, treasure, or talent. When a survey was conducted by his church of all local inactive members, he gave the following responses to these prompts:
I describe my present relationship with the church as follows: "Congenital, hereditary familial association now quite dormant."
My future plans in relationship to the church are: "Continued mild interest through relatives."
I would like to have someone visit me as follows: "None."
Tongue-in-cheek? Perhaps. Amusing? A little. Smug? Quite. Sad? Very -- especially when you compare his clever answers with the radical expectations Jesus apparently had for his followers. Consider the implications of our gospel text: keeping the Ten Commandments is not enough. A willingness to surrender all your money to the cause may be required. Discipleship is a higher loyalty than family relationships (see Mark 10:17-31). The man whose passion for our welfare led him to a cross and who prescribed crosses for our health and integrity would surely say a cross of self-denial is precisely what this smug, inactive member needs.
WORSHIP RESOURCES
by Mary Austin
Call to Worship
Leader: When life brings us worry,
People: the Lord is on our side.
Leader: When the world around us threatens,
People: the Lord is on our side.
Leader: When doubt shadows us,
People: the Lord is on our side.
Leader: When life reveals joy,
People: the Lord is on our side.
Leader: Blessed be the Lord.
People: Our help is in the name of the Lord, who made heaven and earth.
Opening Prayer
God of the shifting seasons and our shifting times,
we come to you,
our rock and our redeemer,
grateful for your unchanging grace.
Steadfast in your mercy,
abundant in your wisdom,
you alone are holy.
Turn our hearts again to you,
renew our spirits as we praise you,
and move us by your Spirit
to serve you faithfully.
In Jesus' name, Amen.
OR
Eternal and living God,
in suffering and in cheer,
at home and in worship,
in work and play and rest,
we find you.
We praise you this day
as we should every day,
for calling us your own,
and caring for us with tenderness and wisdom.
Let your Spirit move within us
and among us
as we worship,
leading us always more truly to you.
In Jesus' name, Amen.
Prayer of Confession
God, you call people of all shapes and sizes,
all colors and races,
all levels of success,
all kinds of ability,
to serve you.
We confess that we worry about the people
who don't do it like we do.
We get nervous when things change.
We see the label, rather than the work.
We hear you better when people talk like we do.
Forgive us, we pray, and open our minds to others,
and to you.
Forgive all that we fail to see,
and all that we misunderstand,
and let your truth be our guide.
In Jesus' name, Amen.
Assurance of Forgiveness
Leader: Blessed be the Lord, who has not given up on us and whose grace never fails us.
People: Our help is in the name of the Lord, who made heaven and earth.
Leader: Know that in the name of our Lord Jesus Christ, we have been changed into new people,
forgiven and set free.
People: Our help is in the name of the Lord, who made heaven and earth.
Leader: Be at peace within yourself and with one another.
Hymn Suggestions
"A Mighty Fortress Is Our God"
"God of Grace and God of Glory"
"If It Had Not Been for the Lord"
"I Sing the Mighty Power of God"
"I Want Jesus to Walk with Me"
"In Christ There Is No East or West"
"Lord, Listen to Your Children Praying"
"Make Me a Servant"
"More Love to Thee, O Christ"
"Praise Ye the Lord, the Almighty"
"Sing Praise to God, Who Reigns Above"
"Take My Life"
"They'll Know We Are Christians by Our Love"
"We Sing to You, O God"
"We, Thy People, Praise Thee"
"Wellspring of Wisdom"
Children's Message Starter
Why does God want us to "have salt in yourselves"? What does salt do for food? (Offer some tastes of food without salt and with it.) What does the salt do? Can you just have salt?
Salt is a small part of a greater whole, but when it's missing you notice it. And when there's too much, you notice it. Too much is bad, too little is bad.
What do we have or do that's like salt? Anger? A little is good and shows us that something is wrong, but too much doesn't help. Laughter? A little is good a lot is even better, but there are times when we shouldn't laugh. What else about us could be like salt?
CHILDREN'S SERMON
Enemies and Friends
Mark 9:38-50
Object: a sports page from a local newspaper
Good morning, boys and girls! How many of you like football? (let the children answer) For those who do like football, reading this page of the paper is interesting. (show the page) Here, on this page, you can see some stories and scores from yesterday's football games. (You can share a few scores and/or headlines.) Now, let me ask you something. Do you think that the players on the teams that lost were happy about losing? (let the children answer) No, of course not. When you play a football game you want to win, and you do everything possible to beat the other team. The other team is the enemy. And the people who watch the game are also divided into two groups, each of whom wants their own team to win the game.
In a way, our world is divided up like the people who play and watch football games. There are those who believe in Jesus as their Savior and those who don't. When Jesus was traveling around Israel preaching to the people, it was the same. There were those who believed in him and those who didn't. The ones who didn't believe were his enemies. They didn't want him to win and accomplish what he had come to earth to do.
But there is a third group we need to talk about. There are some people who are not really followers of Jesus, but they are not enemies either. Jesus told us that those who are not against us are for us. He meant that those who are not working against us are very close to becoming real believers. These are people that you and I need to encourage to become Christians. We need to invite them to church and let them hear the good news about Jesus. Do you know anybody who doesn't go to any church? (let them answer) If you do, that person may well be someone who is really on our side. Will you try to invite that person to come to church and Sunday school? (let them answer) Okay, let's think about that person as one who could well be on our side, and invite him or her to join us. Let's ask Jesus to help us do that.
Prayer: Dear Jesus, we know you have told us that those who are not against us are for us. Help us to be aware of anybody who might be ready to hear the good news about you so that they will join us in believing in you. Amen.
* * * * * * * * * * * * *
The Immediate Word, September 30, 2012, issue.
Copyright 2012 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
