Lectionary Sermon for 11 November 2018 on Mark 12: 38 – 44


Rather more years ago than I care to remember I was asked to be part of the team to select applicants for ministry in the Methodist Church. An experienced minister was chairing our team and he gave me some interesting advice which, at first hearing, was quite unexpected. On subsequent reflection his caution made perfect sense but see what you think.

I was expecting to be told to watch out for communication skills and theological knowledge, I guess because after all I had been thinking they would be looking for ministers who are expected to be up front, to be confident, intelligent and to be able to hold attention. Not a bit of it. Our chairperson told me the number one concern is evidence of the ability to show empathy. He said watch what the candidate does when he or she is not in the formal sessions. Have they got time to talk with the people who don’t matter? And do they show care about things that matter to other people. Would they for example have time to care about the cleaner, the caretaker or the gardener?

I wonder if others here might also find this advice unexpected in terms of what we find important in ministry. And for that matter what was important to Jesus?

Each of the gospel writers had their own preferences for their stories of Jesus. No doubt the author of Mark chose his anecdotes from amongst the many possible memories of Jesus, but I suspect part of his choice would have been slanted for example by already knowing that by the time he wrote his gospel the Temple had already fallen.

As with a number of the New Testament writers, Mark seems anxious to convey the notion that action carries with it its own judgment. The calamity of the fall of the Temple might therefore be explained in Mark’s view, if God seemed to have sufficient reason to believe his people had deserved the punishment. My guess is this would presumably make Mark very sensitive to anything Jesus might have done to draw attention to inappropriate behaviour in the Temple precincts.

But there is something else. In the field of observation, as Louis Pasteur once put it, chance only favours the prepared mind. Which brings us to today’s gospel account of Jesus with his disciples at the Temple. Jesus with vision, no doubt sharpened by his gospel of justice and compassion, looks at the daily ritual at the Temple – a ritual what is more that had years and perhaps even centuries of patterns of recognized and expected behaviour. Jesus unsurprisingly perhaps, given the main themes of his teaching, notices some things which had probably largely escaped the attention of the daily witnesses to the familiar sights.

First he looks at the gowned and tasselled teachers of the law posing for the crowd. In Jesus’ day, a long gown – totally impractical and restrictive to the movements of the common worker – was a mark of the respected scholar – and that the gown swept the ground, marking the wearer as someone above working at labour, carried its own message of importance.

Following the Book of Numbers Ch 15, verse 38 the tassels at the edge of the religious teacher’s outer robe were the traditional mark of the one set aside as a man of God – yet today’s commentators say that by the time of Jesus, many the tassels had grown in prominence as an ostentatious declaration of piety. These were the tassels of the Rabbis and, just as today’s religious titles carry deference and respect, even the word Rabbi translates as “My great one”. To be addressed as Rabbi would no doubt have been pleasing to the one who carried the title.

The Rabbi would not only expect deference in speech, but also in action. Prominent seats were reserved for the Rabbis at the front of the congregation in the synagogues. In the Synagogue, in front of the Ark, where the sacred scriptures were held, the Rabbis would sit facing the congregation where they might be seen and hopefully be admired. At feasts the most prominent guests would be seated at a top table with the most important closest to the centre, and religious leaders would expect to find their place near the centre at such a gathering.

Such overt behaviour for effect would indeed make a mockery of the religion the Rabbis claimed to represent, but the additional accusation Jesus was making was more serious. This was in fact a more serious charge that they “devoured” the widows’ houses. Like some ethnic churches that officially claim to have ministers so dedicated that they work for no pay, the truth was that they took advantage of the vulnerability of some of the weakest in the community, including the widows, pressuring them to the point that in fact the teachers of the law could become wealthy.

We may argue about the degree to which Mark edited the recalled words and records of Jesus’ actions as he responded the actions of the Rabbis, but there is little doubt that the entire thrust of the gospel record shows us a Jesus totally opposed to those expressing faith by claiming privilege. That Jesus went beyond noticing what others preferred not to notice and actually challenged what he could see happening is also fair enough. He himself reportedly taught and demonstrated what it means to live by servant-hood and by so doing, won the right to question those who rather sought honour in actions directly opposed to servant-hood. It is also a timely reminder to us that we can hardly criticize what we see today unless others can see the alternative in us.

What made Jesus different from the others present in today’s gospel setting then had two parts. First, his was the prepared mind that could notice such hypocrisy. Second, and perhaps more importantly, he had won the right to question what he saw by living the alternative.

If we are honest with ourselves about our own society we ought to be able to relate to a situation whereby some are elevated to status and title which goes far beyond logic or necessity. The mega salaries offered to society’s identified elite and the excessive deference shown to those in the public eye is curious given the range of behaviour some of our celebrities exhibit. Today we are probably so used to the concept of honouring leaders and celebrities whether they be in the Church, in politics, in sport or even in show business that we are hardly in a position to see ourselves as more enlightened than people were in the days of Christ.

Remember however that Jesus was coming to what some might see as a chance observation with a highly prepared mind. By way of preparing our minds also, perhaps we might start by reflecting on what characteristics a Church should show if it were following the teaching of Jesus. What might we expect to see for example if our Church was focussed on obtaining justice for those being discriminated against, or perhaps focussed on ensuring love for our neighbours? What might this mean for our programmes, our meeting agenda, and what we expect from our leaders? It is not the first century Jerusalem Temple or what happens in distant places like Tonga which should concern us the most. It is our own setting and our own relationships.

Regardless of what standards other groups in the wider community might expect from themselves, it seems to me that the Church, and for the Church read us, is under an obligation to reflect the teachings of the one the Church members claim to follow.

During this last week my wife and I had a meal with a much travelled couple and among their many anecdotes they talked of visiting a family in a Southern US community with a strong reputation for Church attendance.  I won’t name the State. Our friends happened to ask their hosts why it was that in a State with plenty of blacks that they had not noticed any blacks in the local town community.     The man of the house told them with obvious satisfaction that each time a black was spotted in town , he and his mates would get their guns and pay a visit to tell them to move on.   And it works! he declared.    Our friends did not share this man’s satisfaction.   Now think for a moment about the Church attendance in that town.

Certainly on a technicality, presumably although it was it was clearly against Jesus’ teaching of servant-hood  had these red-necks been charged in court they might argue  in this case no actual crime of violence is committed, yet surely the spirit of the Christ teachings is still is being denied.  Can they still claim to be Christian?

Perhaps here, it is that the claimed faith does not sometimes match the expected behaviour. Through the centuries there has been much discussion and debate about what people should believe. When however we think of where Jesus placed his emphasis, it was not so much belief but applied faith that seemed to draw his attention. A belief is something – often worked out by others – that is accepted because to the believer it seems reasonable enough to be true. A belief in that sense can also be academic, disconnected from personal reality and even artificial. We can believe a plank across a river is strong enough to hold our weight. We only demonstrate faith in the plank when we trust ourselves to take the first steps on that plank. Admiring the plank can only ever be an expression of untried faith.

It is good that Mark finds Jesus following his criticisms of the behaviour of the teachers of the law with his observations of the widow and her mite for the offering. The attitudes he encourages are not simply the preserve of the Church leaders or the wealthy and the powerful. While our community is so structured that our celebrities are the ones who draw society’s adulation, Jesus reminds us that in his world of upside down values, it is the giving heart which counts, even if it is the heart of the most humble and unprepossessing in our community.

I would like to finish by asking us all mentally to step back a pace and wonder to ourselves what Jesus might have noticed if by chance he happened upon this community – and even more specifically if he happened upon us as individuals. Would he see in us the one who posed for others – or the one who genuinely lived for others?

Abu Bakr the father in law of Muhammad, once prayed a prayer that for its reflective insight sounds almost as if it came from such an encounter.

Yes I know that we don’t often look for truth in another’s religion, but think carefully about these words and see if they might also speak to you.
Abu Bakr’s prayer……..
“I thank you Lord for knowing me better than I know myself
And for letting me know myself better than others know me.
Make me, I ask You then, better than they suppose
And forgive me for what they do not know.”

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