Pentecost, Proper 17
The Rev. Nigel Taber-Hamilton, Rector
Jeremiah 15:15-21, Psalm 26:1-8, Romans 12:9-21, Matthew 16: 21-28
"And so it came to pass as it had been prophesied of old, that it should be as it was. And it was"
Prosaic language. But I made it up! Sounds like the bible, though, doesn't it!? Therein likes both a gift and a trap for us
It's a gift because it can bring us up short, it can grab our attention and say "listen to this!"
It's a trap because what we read or hear read from the bible is in a form and meter that's very distant from our every day use of language.
Why is it, though, that there's often this sense of distance?
- One reason, of course, is that this is a translation from a foreign language - two, actually: Hebrew and Greek.
- Another is that Jesus spoke in Aramaic, but the Gospel writers and Paul wrote in Greek.
- A third is that a lot of what we find in the Gospels is the Early Church's interpretation of Jesus - it isn't necessarily a first hand account, and it often seeks to highlight only one aspect of the story.
- A, and, lastly, as hard as the translators worked to give us this version (the NRSV) it isn't every-day English.
So we find ourselves once, twice, three times, four times removed from the text.
Today's gospel passage is a perfect example. Combine the prosaic "religious language" with the other factors and we can easily distance ourselves from what's going on.
So what do we have, today? Today's gospel passage contains the first of the three prophesies of the passion that are all contained in each of the three synoptic gospels: Mark, Matthew, and Luke.
Scholarly consensus will tell you that what we read here is the interpretation of Matthew, which is based on an earlier interpretation of Mark, which is, in essence, the Early Church speaking about this event. It's origin is in what's called an "early sayings source', something that predates even Mark's gospel.
The sixty-four Million Dollar Question is this: Where did that "early sayings source" get its material? Did Jesus really say this? Did Peter?
The truth is, as far as it's possible to tell, that the actual words we read here are unlikely to be original to Jesus or to Peter in this form. But I believe that the content of what we're hearing is genuine - an echo of an actual event, a reflection, much batted around, on what Jesus actually said.
Of course, we can't get back exactly to what he said! Though we can see an echo of its consequences at Gethsemane, where Jesus ultimately refuses to trust any of his disciples with the information he clearly holds about the likely course of events over the following few hours - events that included Caiaphas, a possible 'deal', the Jewish Council, Pilate, and an appointment with a cross.
But that story's for another day! It's still important, though, because it reflects back to this moment, and helps us confirm Jesus likely words.
So what's behind the words we have today? What, most likely, did Jesus say?
To paraphrase a recent movie, perhaps something like this: "There will be blood".
"We're going to Jerusalem again. This time it's going to be harder for all of us. There are things I have to say that can no longer remain unsaid...things about the cozy relationship between the Temple authorities and the Romans. I believe that God is not happy, and it's time for me to say so in public, in Jerusalem, at Passover."
Any First Century Jew who went to Jerusalem for Passover knew what that meant - they knew how violent, how brutal, how truly evil Pilate was. They know that anyone speaking out against Rome at Passover would very quickly find themselves up on a cross - and all their followers with them.
So you can imagine how that might have gone over! Is it any wonder that the disciples - represented by Peter - tried to dissuade Jesus from doing this?! To them it must have sounded like insanity! Why poke the bear?!!
And I have to ask myself if someone I greatly admired, respected, believed-in told me that they were going to do something that looked incredibly self-destructive to me then wouldn't I have said the same thing as Peter?
For all three story-gospels (Mark, Matthew, and Luke) this is a turning point in their story of Jesus of Nazareth.
And it's a point at which we are being invited by these writers to think very seriously about the consequences of becoming - and remaining - followers.
The language is haunting familiar, isn't it - "taking up a cross". And - of course - it has to do with individual decisions, and an awareness of the cost of discipleship in personal terms.
What I think we often fail to remember, though, is that ours is not a faith for and about individuals; ours is a faith that is absolutely focused and centered on being a part of a community - and not just an abstract "community of faith", either, but a specific corporeal community: "the Body of Christ".
When we use the language of sacrifice we can't forget the community dimension of that sacrifice. For not only are we a part of a community when we think and speak in sacrificial terms, we are also doing the sacrificing for and on behalf of that community.
What we do we do first and foremost for each other. Living the life of a person of faith is a life of sacrificial service to and for each other.
That's an invitation to all of us. An invitation that reaches beyond this moment, beyond these few Sunday hours, beyond this day and delves deep into who we are as human beings.
We're being invited to explore what sacrificial living is all about with an up-front reminder that - much like stewardship - it's not about some things only, its about everything.
St. Paul - in today's Epistle reading - really gets a grasp on what that sort of living might look like, and invites us to enter in. I can think of no better way to say what he says, so I want simply to end this morning by repeating it. I invite you to listen in the context of Jesus' invitation to sacrificial living and see this as a vision of Godly living:
Paul says this: "Let love be genuine; hate what is evil, hold fast to what is good; Love one another with mutual affection; outdo one another in showing honor. Do not lag in zeal, be ardent in spirit, serve the Lord. Rejoice in hope, be patient in suffering, persevere in prayer. Contribute to the needs of the saints; extend hospitality to strangers. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, so far as it depends on you, live peaceably with all."
Amen
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