Danger! Crossing Ahead. (Season of Creation 3 – Storms)

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Luke 8:22-25

One day he got into a boat with his disciples, and he said to them, ‘Let us go across to the other side of the lake.’ So they put out, and while they were sailing he fell asleep. A gale swept down on the lake, and the boat was filling with water, and they were in danger. They went to him and woke him up, shouting, ‘Master, Master, we are perishing!’ And he woke up and rebuked the wind and the raging waves; they ceased, and there was a calm. He said to them, ‘Where is your faith?’ They were afraid and amazed, and said to one another, ‘Who then is this, that he commands even the winds and the water, and they obey him?’

There is something inherently threatening about crossings. So many people have lost their lives crossing rivers, crossing mountains, even crossing the road!

When I first saw this topic included in the the Season of Creation themes I wondered what it could have to say about the creation.  I have realised in my reflections that storms are usually due to, and the agents of change in the natural order.  High and Low pressure systems, Tectonic plate pressure bursts, all herald a change and the crossing from one stasis to another.  As such they parallel our life journeys

Today’s Gospel is an account of such a crossing. Luke tells us that one day Jesus got into a boat with his disciples and said, “Let’s cross over to the other side“. A harmless intention on the surface, but as it turns out a choice that had life threatening consequences. As I have said before, if we remain stuck in the literal, lowest level meaning of this narrative we will have a good Sunday School story of which we can draw pictures and cardboard cut outs. The reality is however, that you and I are no longer seven years old and our adulthood therefore demands that we find a deeper significance in this story if we are to do justice to it.

As so often happens in the Gospel narratives, when we agree to look beyond the storyline we discover yet another metaphorical map that is of profound use for the journey into wholeness.

So let’s look a bit deeper and discern the choice, the crisis, the call, and the calm in this crossing story.

As I said, crossings can be dangerous. Any decision to cross the unknown for the sake of transformation is fraught with danger. For Jesus it was a decision to go to the foreign country of the Gerasenes, and we do well to remember that their first encounter after disembarking is with a demoniac! There are always dark energies like the Nazgul, in Lord of the Rings, who seek to suck the soul from those who wish to cross from mediocrity to higher awareness. Mental hospitals and rehab centres the world over, are filled with people who took too lightly the crises inherent in their choices. Choices that do not have the potential of life threatening crisis within them are trivial and non-transformative. A few minutes watching television advertising will give us enough examples of trivial choices that are fed to us as real transforming choices. Do we really think being “spoiled for choice” when it comes to toilet sprays is transforming?

The fact that Jesus falls asleep as they are sailing is a beautiful childlike cameo in the piece. The one’s who truly know their identity and their destiny can allow themselves to be at peace in the midst of danger. Jesus models what the Psalmist knew, “I will both lie down and sleep in peace; for you alone, O Lo rd, make me lie down in safety.

For the untransformed and fragmented soul, however, the encounter with the powers of the deep; both the wind and the waves of our undigested shadow material that emerge when we decide to cross over to transformation, can be scary indeed! The disciples are overwhelmed with fear.

I have been intrigued and disturbed by the waves and winds of fear that wracked America this past week with the anniversary of 911. I am appalled at the fear mongering that is going on in my own country. Fear constricts us and paralyses us. It makes skilful fishermen doubt that they can make it in a storm on their familiar lake. The real heart of the storm of course is the fear of change. Was the storm really that bad or did the disciples just not want to go to the territory of the Gerasenes?

Finally at the height of the crisis there is the call to Jesus ‘Master, Master, we are perishing!’. It is a constant prayer of mine that each person who finds themselves overwhelmed with the fears and cares of life, will have a Master sleeping in their vessel. Too many panic driven decisions to suicide, divorce, addiction and self abuse, come from forgetting to wake the Master sleeping in our battered boats.

The calm that Jesus brings is truly, the “peace that passes understanding“, isn’t it?

It is a peace that comes from the same source that enabled him to sleep through the crossing. No matter how frightening the crossing, the true hero and heroine knows that what arises also passes. It only our fear that makes us think that bad things cannot be transformed and redeemed. “O we of little faith

The disciples are of course, amazed when the storm stops and they experience the calm of post-adrenal quiet, both externally and viscerally. Bemused, they “said to one another, ‘Who then is this, that he commands even the winds and the water, and they obey him?”

We are left to give our own answer to their question. My answer to the question is, “He is the one whom I want to become

Anyone coming with me for the ride?

Why am I so needy?

Luke 12:22-31

He said to his disciples, ‘Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. For life is more than food, and the body more than clothing. Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! And can any of you by worrying add a single hour to your span of life? If then you are not able to do so small a thing as that, why do you worry about the rest? Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you—you of little faith! And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. For it is the nations of the world that strive after all these things, and your Father knows that you need them. Instead, strive for his kingdom, and these things will be given to you as well.

An indigent Indian poet with the musical name of Simanta Chattergee, once said to Robert Johnson, ‎”If I began thinking about needs, I would sink to the bottom of the world. If I don’t think, I get what I need

Fauna Sunday in the season of creation, is an invitation to invert our arrogant assumed dominance of the created order and to contemplate the inherent wisdom of the creation which witnesses to the provision of God far more than we, who claim to be the crown of that creation, do.

The following is an excerpt from a CNN report dated May 10, 2010 (

CNN) — The world’s eco-systems are at risk of “rapid degradation and collapse” according to a new United Nations report. The third Global Biodiversity Outlook (GBO-3) published by the Convention on Biological Diversity (CBD) warns that unless “swift, radical and creative action” is taken “massive further loss is increasingly likely.” Ahmed Djoghlaf, executive secretary of the CBD said in a statement: “The news is not good. We continue to lose biodiversity at a rate never before seen in history.” The U.N. warns several eco-systems including the Amazon rainforest, freshwater lakes and rivers and coral reefs are approaching a “tipping point” which, if reached, may see them never recover.

Whilst some of the extinctions can perhaps be viewed as part of the ongoing process of evolution and the natural selection process which sees the survival of the fittest, nevertheless, we cannot exonerate ourselves from being a conscious participant in the extinctions. It is important for us to note that for the first time in the history of the planet, apart from God’s role in things, evolution and extinction are being affected by a species which is aware of what we are doing, whilst we are doing it!

Some of the major human threats to species are well known but at the risk of redundancy, let me list them once again:

  • Unsustainable hunting
  • Trophy hunting of large predators
  • Introduction of exotic species
  • Habitat destruction

I am not so sure that Jesus’ prayer from the cross is applicable in this case. Remember as Jesus was being crucified, he prayed,” Father forgive them they don’t know what they are doing“? I think we know exactly what we are doing but we have made a critical error of judgement. We have failed to discern our role in the vast drama of this complex and beautiful planetary play. By a cunning sleight of hand, our dominant egos have tricked us to believe that everything exists to fulfil our needs and not the other way around.

Jesus grasped it in the gospel reading for this second Sunday in the season of creation. And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. For it is the nations of the world that strive after all these things, and your Father knows that you need them. Instead, strive for his kingdom, and these things will be given to you as well.

  • The nations of the world” as Jesus refers to them. Seem to be those who have not grasped the secret of God’s reign, or as someone called it, “the God first principle”.
  • Your Father knows that you need them” begs the question as to whether I like all the other created species can place my dependence on God to provide what is needed. (Am I the only one, or do you also hear a thousand arguments arise as you read this? I wonder whose voice those arguments are using? My parents, teachers, financial advisors all baulk at this concept.)
  • “Instead, strive for his kingdom, and these things will be given to you as well.” There was a time when “seeking first the kingdom of God” meant I had to go into the world and get everyone to think and act like Christians do. I no longer believe that. I believe that Christianity as it is commonly practiced is a far from Jesus as the Pharisees were. No, striving for the Father’s kingdom has come to mean for me a radical reconsideration of what it means to form my life around following Jesus.

In that process I have had to confront my culture and all that it has indoctrinated me to believe.

That process has, in turn, taught me that striving for the Kingdom of the Father is a lifelong search for the places where nurturing and not destruction is taking place. My search for nurturing rather than destructive teachings has taken me outside of my own religion into a global community of concerned people who are together and individually searching for ways to heal and not to hurt.

For example I have learned from a maverick Japanese farmer called Masanobu Fukuoka, who wrote, The One-Straw Revolution that:

To the extent that people separate themselves
from nature, they spin out further and further from the centre. At the same time, a centripetal effect asserts itself and the desire to return to nature arises. But if people merely become caught up in reacting, moving to the left or to the right, depending on conditions, the result is only more activity. The non moving point of origin, which lies outside the realm of relativity, is passed over, unnoticed.

I believe that even “returning-to-nature” and anti-pollution activities, no matter how commendable, are not moving toward a genuine solution if they are carried out solely in reaction to the over development of the present age. Nature does not change, although the way of viewing, nature invariably changes from age to age. No matter the age, natural farming exists forever as the wellspring of agriculture.

This wise man also said:

To disrupt nature and then to abandon her is harmful and irresponsible.

So I have learnt that ravens and lilies have a wisdom, which Jesus understood and which when grasped is liberating for the troubled human soul.

My maternal grandmother had a simple plaque that used to hang in her kitchen. It read:

Said a sparrow to another,

“I would really like to know,

Why all these human beings

Rush and scurry so?”

Said the other little sparrow

“It seems pretty clear to me

They don’t have a heavenly Father

Such as cares for you and me.”

The secret seems to be that when I trust God first in all things, as ravens and lilies do, I then don’t have to worry about discerning need from greed.

The words of that indigent Indian poet have is so well, ‎”If I began thinking about needs, I would sink to the bottom of the world. If I don’t think, I get what I need

“Deep, deep as the ocean…”(Season of Creation 1)

Luke 5:1-11

Once while Jesus was standing beside the lake of Gennesaret, and the crowd was pressing in on him to hear the word of God, he saw two boats there at the shore of the lake; the fishermen had gone out of them and were washing their nets. He got into one of the boats, the one belonging to Simon, and asked him to put out a little way from the shore. Then he sat down and taught the crowds from the boat. When he had finished speaking, he said to Simon, “Put out into the deep water and let down your nets for a catch.” Simon answered, “Master, we have worked all night long but have caught nothing. Yet if you say so, I will let down the nets.” When they had done this, they caught so many fish that their nets were beginning to break. So they signalled their partners in the other boat to come and help them. And they came and filled both boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, for I am a sinful man!” For he and all who were with him were amazed at the catch of fish that they had taken; and so also were James and John, sons of Zebedee, who were partners with Simon. Then Jesus said to Simon, “Do not be afraid; from now on you will be catching people.” When they had brought their boats to shore, they left everything and followed him.

Seventy percent of the earth’s surface is covered by oceans which contain 97.5% of the water on the planet.

It is estimated that the oceans formed between 4.6 and 3.8 billion years ago.

Life began in the oceans because of the nutrients that were washed into the oceans and provided the content for primitive unicellular bacteria to develop, so one could say that the oceans are the primordial archetype of God as all life emerged from the oceans

It is probably this archetypical power that explains why the sea holds such a fascination and a sense of deep threat to us all. As Joseph Conrad has it, “The sea has never been friendly to man. At most it has been the accomplice of human restlessness.

At a psychological level, the ocean with its restless surging has often been a metaphor for the unconscious part of humanity. As Carl Jung said, “Consciousness seems like an island surrounded by the sea in which there is a self-replenishing abundance of living creatures.”

The early Hebrews had a deep respect for, and fear of, the sea.

Possibly because they had their origins as desert nomads in the Sinai Peninsula, when they came eventually to settle in Canaan, the Hebrews never became a seafaring nation, despite the fact that their entire western Border was the Mediterranean ocean. The closest the Jews came to seafaring was to be Lake-farers on the Sea of Galilee.

Today’s Season of Creation Gospel locates Jesus on the Sea of Galilee.

At the literal level (always the lowest level of meaning for literature) this is an account of the call of some Galilean fishermen to follow Jesus. That is what I would call the Sunday School level of interacting with the story. Many of us grew up with that level of interpretation and reading the narrative as adults there is the temptation to revert to only that understanding of a nursery bible story. To do that as adults is, I believe, to shirk our responsibility to seek the symbolic depth of this account of human transformation.

What is most haunting in this account is the instruction of Jesus, “Put out into the deep water and let down your nets for a catch.” It is a command for the fishermen to trust him at the point of their impotence

Now we need to be clear that in oceanographic terms the invitation to go deeper was not a huge ask. The Sea of Galilee has a maximum depth 43 metres, which is within the capacity of a level one scuba diver. To put it is perspective the deepest place in the oceans is the Puerto Rico trench which drops to an amazing 8605 metres!  However, when you are used to keeping to the shallows, any depth is deeper than where you are.

In order to relevantly access this gospel narrative from the context of 2010, I would like to suggest that this passage has the potential for being a profound map for our own transforming following of Jesus.

Would it be too much to suggest that Put out into the deep water and let down your nets for a catch.“; could also mean, “Don’t be afraid to explore the unconscious, for there you will find nourishment.”?

  • Is it not true for many of us that our deepening experiences with Jesus happen when we are resting on the shores of our self sufficiency, thinking the work is finished?
  • Or at times when, Jesus invites us to explore something new, against our better judgement. We follow simply because a deeper authority invites us?
  • Many of us will know that when we have responded to the call of Jesus to go deeper we have discovered a harvest from the depths we have not explored before.
  • Sometimes that invitation has meant that we had to encounter and override our fear and resistance
  • Just like those fishermen, these depth encounters have been an equipping for new life tasks, and all because we risked some depth.

I am blessed to live at the ocean. I see the mysterious depths from my window where I write this. Oft times when I gaze at this ancient mass of water, and hear the voice of the surf, I glimpse that like the ocean, God is an unfathomable, mysterious presence of life giving love. I pray that I will always have the courage to risk going deeper into that abbysal love.

Believing is seeing.

Luke 13:10-17

Now he was teaching in one of the synagogues on the sabbath. And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. When Jesus saw her, he called her over and said, “Woman, you are set free from your ailment.” When he laid his hands on her, immediately she stood up straight and began praising God. But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, “There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day.” But the Lord answered him and said, “You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?” When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.

One hundred and thirty eight times, in the four gospels, Jesus is reported as “seeing”.

Jesus noticed. Jesus was a “seer”.

It wasn’t that others around him did not see, it was the way he saw that contrasted with his disciples, the crowd, the Pharisees and generally everyone else. In last week’s lectionary reading, Jesus accused the crowd of being hypocites, because they were able to see the signs that foretold the changing weather (Lk12:55) but were unable to see the signs that showed that their heavenly parent wanted to give the kingdom to them, the little flock.(Lk 11:32)

There are forty four references to Jesus referring to or working with eyes in the gospels. One of the recurrent miracles of Jesus was to restore sight to the blind. It would seem that the people of Jesus’ day had a problem with seeing. Certainly they did not see as he saw, and thus did not see what he saw.

In today’s passage Jesus encounters a woman who has been crippled (astheneia – a word still with us in asthma and a male infertility disorder called astheno teratozoospermia lit “weak sperm”). The woman Jesus saw had been crippled for eighteen years, long enough I would speculate, for herto be seen by her community as the “bent over crippled woman”. So when she appeared in the synagogue, no one except Jesus, would have seen anyone other than a crippled woman.

What tells us that Jesus, saw something else is that his first words to her are in contradiction of her outward appearance, “Woman you are set free from your ailment“. The next thing Jesus does is to touch her, and it would seem that the contact is simple human contact and not some magical transfer of healing energy moment, as it is often interpreted as being. Just those words, based on unique seeing, and a simple human touch are enough to heal this woman and set her off praising God.

I don’t know about you, but I want to be able to see like that!

So I ask myself, “What was different in the way Jesus saw this woman that could teach me to see as he saw?”

In answer to my question, I noticed three aspects:

He saw the person and not the condition.

Whenever I have had the really challenging task of conducting a funeral for someone who has taken their own life, I have encouraged the congregation to remember that a person, any person is much, much more than the way that they died. It is a real trap to speak of a person who died by their own hand, as forever after, “a suicide” and to forget that they were also a person, in relationships, with a family, a career, a home.

The leader of the synangogue, in today’s reading saw only the misdemeanour of a healing on the Sabbath.  Jesus saw a miracle of a woman whose cure was imminent (and immanent).

In all my encounters with people, am I able to see the person and not the condition?

He saw the potential and not the present manifestation.

I would love to have the technology to evaluate exactly at what point the healing of the crippled woman took place. Was it when she was seen by Jesus? Was it when he told her she was free of her ailment? Was it when he touched her? I have no way of identifying the moment, but I would like to think that, at some level, the healing began when Jesus saw her as whole and not bent-double.

Just as quantum physics is teaching us that our expectations of outcomes in the experiments we are observing can determine the data we observe in the experiment, so too I believe people often become and manifest what we “see” them to be. In South Africa where we are still working on the fallout of our Apartheid heritage, there is a question asked in anti-bias workshops. The leader asks the group, “Why is it that when we see a white person running in the street, we ask, ‘I wonder what he is late for?‘” “When we see a black person running in the street, we ask, ‘I wonder what he is running from?‘” What effect does our shadow projection, or by contrast our light projection onto people do to the experiences they and we have of each other. The work of Carl Gustav Jung has shown that the effects are significant.

In all my encounters with people, am I able to see the potential in the seemingly suffering individual before me?

He saw without prejudice.

It would seem that Jesus had the wonderful gift to see exactly what was before him in its full kingdom potential and not be swayed by obvious externals and past realities that might contradict what he was seeing at a deeper level.

Prejudice affects us all. The word means to “judge before”

I remember a case that was told me of a teacher who was given false information about the intelligence and learning abilities of a class of children. After just one semester the children were actually performing according to the false profiles she had been given. Her prejudice had created real behaviour in the classroom.

In all my encounters with people, am I able to see the reality of the person rather than be swayed what I have been told or experienced of them before this moment? Can I act always without prejudice?

When I think of my work as a healer, (I believe all ministry is healing at some level) I realise that healing begins when people are seen as Jesus would see them:

  • With Unconditional Acceptance
  • With appreciation for their person and not their problem.
  • With vision for their potential and not their limitations
  • With insight into how my prejudice could keep them in bondage to suffering, or if I could let my prejudice go, to their liberation.

A dear colleague of mine, Don Scrooby, has a wonder-filled blog called Seeing more Clearly.  I like that.

Believing is seeing…. as Jesus does.

The cost of values

If this was a soap opera script it would begin as follows…

“Last week on ‘Following Jesus‘”

“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also. “Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves. “But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, for the Son of Man is coming at an unexpected hour.”

Peter said, “Lord, are you telling this parable for us or for everyone?” And the Lord said, “Who then is the faithful and prudent manager whom his master will put in charge of his slaves, to give them their allowance of food at the proper time? Blessed is that slave whom his master will find at work when he arrives. Truly I tell you, he will put that one in charge of all his possessions. But if that slave says to himself, ‘My master is delayed in coming,’ and if he begins to beat the other slaves, men and women, and to eat and drink and get drunk, the master of that slave will come on a day when he does not expect him and at an hour that he does not know, and will cut him in pieces, and put him with the unfaithful. That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. But the one who did not know and did what deserved a beating will receive a light beating. From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded.

“…and now to this week’s episode of ‘Following Jesus'”

Luke 12:49-56

“I came to bring fire to the earth, and how I wish it were already kindled! I have a baptism with which to be baptized, and what stress I am under until it is completed! Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! From now on five in one household will be divided, three against two and two against three; they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

He also said to the crowds, “When you see a cloud rising in the west, you immediately say, ‘It is going to rain’; and so it happens. And when you see the south wind blowing, you say, ‘There will be scorching heat’; and it happens. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?

Last week I was reflecting that there is a shift of mood in the gospel that we read from Luke 12:32-48. The passage begins with a beautiful theme of blessing for the crowd. The “little flock” are to be the recipients of the basilea, the reign of a parental God, (contrasted with the despotic turannis of Rome). [I have coloured that text green] I suggested that perhaps the latter half of the passage [which I have coloured red] reflected the mood of an abused and despondent church at the time Luke wrote: a church that was being abused by leaders that had lost their way and their focus.

To enter fully into this week’s passage (verses 49-56) we have to connect it to the preceding passage for it is the same dialogue, and I have coloured the text for this week to continue the mood from “last week”.

I can’t remember where it was that I first learnt of the two levels of Jesus’ teaching, so forgive me for not referencing my source. My memory is becoming a forgettery! It is however an interesting dimension to bear in mind when reading the teachings of Jesus. When he is with the crowd, strangers and foreigners, he proclaims the Good News of God’s unconditional acceptance and universal compassion. When Jesus is with the disciples, his teaching is far more demanding and often blunt. “How much longer do I have to put up with you?!“, kind of sayings. The point is that the Good News brings us to the place of commitment and discipleship, not the other way around. I am dumbfounded when I hear preaching that implies that only when we have done the “hard stuff” will we experience grace. “No! No! No!“, I want to scream, “We do the hard stuff because we have experienced grace!

Jesus is continuing, this week, to answer Peter’s question, “Lord, are you telling this parable for us or for everyone?”. His initial response is to warn the douloi (slaves) of the Bridegroom not to become lax and abusive of their fellow servants whilst waiting for the return of the Bridegroom. (I asked last week if this was perhaps Luke’s editorialising of the narrative as he saw the abuses of the ninth century church?)

In the final part of that answer to Peter, Jesus speaks in graphic terms to the disciples about the division his proclamation will bring, and then he ends with a final challenge to the crowd.

Firstly Jesus speaks of bringing fire to the earth. Here is a possible allusion to Elijah, the conqueror of the false prophets in his day. In similar ways Jesus understands his mission to challenge and confront the lost and erroneous worship values of his day. An ironic insight comes from the Greek, where the word for fire is “Pur” could this be a etymological root in our word “purify”? None of the etymological dictionaries I consulted gave that but it’s a nice little hook for this discussion.

He goes on to talk about his baptism, his initiation. I have a baptism with which to be baptized, and what stress I am under until it is completed! Once again dipping into the Greek text discloses that Jesus is again using the word telesthei which is the same word he cries from the cross when “It is accomplished“, “Tetelestai” For more on this see (my blog from last week.)

The stress that Jesus says he is experiencing until his “baptism” is accomplished is the same word Paul uses when he writes “For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died.” 2 Corinthians 5:14

From this point Jesus launches into a disturbing discourse about the divisions that his coming will bring about on earth. “Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! From now on five in one household will be divided, three against two and two against three; they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.” What does this all mean?

Firstly five is never going to divide equally. Odd numbers never do! Is this the origin of “being at odds with someone”?

Secondly, I must confess that the specific relationships Jesus points out are the ones which, in my experience, are most naturally conflicted! Think about it…

  • Father against son.
  • Mother against daughter
  • Mother-in-law against daughter-in-law and vice versa

These are the classic conflict lines in families.

Note he doesn’t say :

  • Father against daughter
  • Mother against son
  • Brother against sister

These great primal and psychological bonds that are the subjects of a thousand human dramas, on and off the stage, are not part of the list. Why is this so? Why are the most common lines of conflict used by Jesus to illustrate the division he is going to bring?

Is Jesus, as reported by Luke, choosing these three examples of natural conflict very specifically to illustrate the crisis that following Jesus will bring? I think so.

Firstly in the reference to the “Father and Son” conflict Jesus is making the following clear. Conflict is natural, and the conflict between the followers of Jesus and the old order will be a natural consequence of his kingdom’s (basilea’s) reign against the turranis (despotic power) of the established political order and the cult of Emperor worship imposed by Rome. The Pariarchal power of old order dominance and oppression has no place in the kingdom of Jesus. We must never forget, especially in these perilous political times, that the first Christians were persecuted not for dogma, but for devotion. They refused to bow down to the image of the Emperor as was required of all Roman citizens and people in occupied territories.

Secondly, relating to the Mother against daughter, the conflict is not only going to be against the powers and principalities of Rome. The Jews of Jesus day had a similar opposition to Emperor worship yet they too came into conflict with the values of the Kingdom of the Heavens. That is because the kingdom crisis reaches into Matriarchal energies and strongholds. It is worth remembering that the Jews were and are, a Matrilineal culture in the time of Jesus. Matrilinearity had been developing in the Hellenistic world not from the Torah, but in the oral tradition which was codified in the Talmud by the 2nd century CE, which means it would have been active in the traditions and times of the Jesus and the early church. See Wikipedia . Having illustrated the crisis the Kingdom will be to Patriotism (you did see pater in Patriotism?) with regard to the Father- son conflict and Rome. I suggest that in the Mother-daughter conflict Jesus is now illustrating the conflict the kingdom crisis will bring for the established matrilinear religion of his day. The old evangelical adage, “God has no grandchildren” which was used to emphasize that each generation has to make their own decision for Christ, is helpful to illustrate the Mother-daughter conflict. Claiming religious lineage is not a kingdom value.

So finally the Mother-in-law / Daughter-in-law, reciprocal conflict; what can this mean? I must admit I was stumped with this one at first until I fired up ISA2 once more. [No it isn’t a NASA rocket, it is Interlinear Scripture Analyzer 2 a really useful program that makes my Greek look much better than it is.

What I discovered is that the literal words in the Greek text of Luke don’t say Mother-in-Law / Daughter-in-law. The literal words are “Matri penthera epi tein Numphein auteis”. Translating word by word, that reads “Mother mother-in-law on the BRIDE of her”. The big AHA for me was that what we translate as daughter-in-law is the word Numphein ie Nymph which literally means bride. Numphein is used only in the Gospels of Matthew Luke and John where it refers to “bride” and then in Revelation where it refers to the Bride of the Lamb, which is the church! I would suggest that in this third example of the conflict the kingdom will bring Jesus is acknowledging that his kingdom will not only bring conflict between Church and State; nor only between Church and the originating Mother of the Church, the Judaism of Jesus’ day. The mother-in-law will be in conflict with the bride. Law and grace, forever in tension.

Could it be that Jesus was teaching the disciples to be aware that within the church itself there would be division and discord caused by the crisis of the new values of the kingdom of God’s reign?

I believe he was. Simply supporting the church status quo is not a kingdom value. Self criticism and constant measurement against kingdom values is essential. As evidence of this need I would cite the following:

  • Within a few centuries the Church had acquiesced to the power of the state and the Pope was the Spiritual Emperor. The Father son conflict was papered over in a political truce that has never really worked.
  • The Patristic councils effectively expunged all Matriarchal forms of Christianity in its Gnostic formulations and with the hatchet job done on Mary Magdalene. This feminine energy has only recently been replaced by the doctrine of the Assumption of Mary promulgated in 1950 and celebrated by our Catholic friends this very Sunday. Subsequent strides in Feminist theology still strive to restore the balance within the church.
  • The Reformation and Counter-reformation were shifts and shakes in an organism that constantly has to be self-reflective and by implication self-critical.
  • In our own day the Emerging church is a form in which that self-critical assessment continues to strive for context relevance in tension with honesty and obedience to Jesus.

We would do well as church to not be afraid to constantly asses the state of the predicted Father-son, Mother-daughter and Mother-in-Law to Bride, conflicts of our day.

In conclusion Jesus turns to the crowd and accuses them of hypocrisy. He reminds them of their ability to read the weather and yet at the same time to avoid seeing the blatant truth of God’s values juxtaposed with political, religious and organizational power.

I wonder if he would say the same to us today? It seems that the values of the kingdom that Jesus came to inaugurate and which he accomplished in his life, death and resurrection, are still in tension with the values of our politics, our religions and our organizations.

Are we prepared to bear the cost of Christ’s Kingdom values?

Why are we delaying the party?

Luke 12:32-48

“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also. “Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves. “But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, for the Son of Man is coming at an unexpected hour.”

Peter said, “Lord, are you telling this parable for us or for everyone?” And the Lord said, “Who then is the faithful and prudent manager whom his master will put in charge of his slaves, to give them their allowance of food at the proper time? Blessed is that slave whom his master will find at work when he arrives. Truly I tell you, he will put that one in charge of all his possessions. But if that slave says to himself, ‘My master is delayed in coming,’ and if he begins to beat the other slaves, men and women, and to eat and drink and get drunk, the master of that slave will come on a day when he does not expect him and at an hour that he does not know, and will cut him in pieces, and put him with the unfaithful. That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. But the one who did not know and did what deserved a beating will receive a light beating. From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded

It would seem that this passage breaks down into two parts, paragraph one is the declaration and paragraph two the dialogue.

In the declaration of paragraph one, Jesus puts his hearers at ease. Daddy God, Abba, wants to give you the kingdom where he lives, with pleasure. So you can get rid of all your possessions and give alms to the poor because your investment is in the kingdom of the heavens, far from robbers and inflation. Do this because wherever you invest your life is where your attention will be.

The master is coming soon to celebrate his victory and even his slaves will be blessed in this celebration. The master will serve the slaves (douloi = slaves who were born in slavery, not enslaved), the only condition is the slaves must be awake and recognize him when he knocks at the door. It might even be in the middle of the night so vigilance is necessary so as not to fall asleep and miss the arrival of the master.

As I read this first section, the sense of immanence and urgency is palpable. The kingdom, the basilea in Greek  is already here!

The second half of the passage has a different feel. The energy shifts and it seems that the immanence and expectancy dissipates. Could there be some delay between the writing of these two paragraphs?

The detective in me wonders why it is Peter who is asking the question? Could this be the voice of Early Christians being put into the mouth of the Petros (stone) on which Christ said he would build his church? The reference to the abuse of other slaves, eating and drinking and getting drunk are all the result of the master being delayed. Is this not a dramatization of the Early Church trying to deal with their crisis of expectations? They had believed, lived and preached that Jesus was returning soon. Luke, writing after the destruction of the Temple in 70CE, would have known the dynamics of this crisis only too well.

If that is the case, how much more acute is the crisis for us as modern Christ followers, if we are still holding out for a physical return of Christ in time and space?

Allow me to say out loud what many of us have may been thinking for some time. Given what we are discovering about the Universe, its origins, scope and scale, it seems very unlikely that the Apocalyptic visions of the book of the Revelation, Daniel, Ezekiel and all others that have been mustered to determine the details of how it is all going to end, will be realised. It seems reasonable to believe that the information streaming from The Hubble Telescope and from the Large Hadron Collider on the macro and micro fronteirs of our exploration demands that we acknowledge the universe doesn’t work like the Mayans, Nostradamus nor even the early Christians thought it did.

In fact, what I have come to realise as I navigate this ocean of opinion in the quest for mainlands of meaning, is that admitting that we have not fully understood all that Jesus was trying to communicate, may open us to a fresh perspective which in turn might be our real hope.

So let me make some statements that might be co-ordinates as we chart our course towards a more integrated and intellectually honest understanding of this Bridal feast teaching.

The first statement is about scripture. If we are to be intellectually honest we have to allow our understanding of the levels of scripture to grow. That journey begins by recognizing that in any text, be it prose, poetry, mythology or science, the literal meaning is the lowest level of understanding.

To see a World in a Grain of Sand

And Eternity in an hour.

And a Heaven in a Wild Flower,

Hold Infinity in the palm of your hand

Why is it, when we read William Blake’s words from “Auguries of Innocence” we do not demand from the words literal veracity that we demand from similar words of scripture?  Yet it is this very suspension of any demand for scientific and historic accuracy that makes his poem and any other capable of moving us most deeply. I wonder what it will take for us to see the words of Scripture as the profound truths about reality that they really are, despite the fact that they may not square with current scientific information. Truth is truth when it moves our hearts and not merely when it makes us nod our heads.

Moving on from there, my second statement is premised on the first. The kingdom of our Heavenly parent is real and experienced in every moment that we allow peace, compassion and love to suspend our judgment, opinion and our demand for the power of always being correct. I need to pause for a moment, to explain that “the kingdom” is a reign (basilea). The opposite of basilea (reign, dominion, kingdom) is turannis a monarchy, or sovereignty. It is worth noting that the word turannis occurs nowhere in the New Testament. How I wish to basilea that some members of the Fundamentalist Christian Taliban would understand the subtleties of this! It suggests that if I can stop my own fear based tyrannical demand for control of everything and everyone in my world, I can live in the readiness that I am going to hear my master the bridegroom, knocking on the doors of my experience multiple times a day! I will celebrate providence and perfection in multiple moments when I know that I am already feasting with my Lord.

From this place of realized eschatology where I recognize that Jesus has already returned, (in fact he never left) I will relax from always having to judge and discern who is in the Kingdom and who is outside the Kingdom, because Jesus is here and he is the way the truth and the life and not me, nor my doctrine nor my denomination.

“But what about the end times?” you cry. Allow me an attempt at a concluding statement. There are two ways that we can understand “end”. The first is the Latin word Finis I am old enough to remember seeing that word as the final title on the movie screen. “It is Finished” This is the end of the movie. The film has spooled out of the projector.

There is however, another word for “end”. It is the Greek word Telos.
This word means end in the sense of everything being accomplished. It is the root for the word that describes Jesus knowing that all things having been accomplished (tetelestai) then says “I thirst.” (John 19:28) And later himself says, “It is accomplished (tetelestai)” and dies. (John 19:30). It is this word that allows me to suggest that what many Christians still see as only coming in the future, End (finis) times, is already here in these End (telos) times. You see, telos time is like the “whodunnit” mystery novels, it makes sense of the clues that we have been glimpsing all along. The things we suspected all along, but were too afraid to ask or that the Church was too afraid to let us believe lest we would no longer be controlled, attend worship and pay our tithes!

The disturbing second part of our scripture passage, that I suggest are the words of a later, well developed church, point to a community that is beginning to obfuscate the direct experience of Jesus by neglecting and abusing their fellow servants in the belief that Jesus is not going to be around for a while and so the leadership have to take over control and dominate the membership. It is the beginning of the Christian Taliban that has blossomed at various times of history and is in full bloom all around us at the moment.

Exclusionary, xenophobic, ethnocentric, separatist… how many words have we found in our modern vocabularies to describe the horrific clues we have been witnessing in the church but are not confident to name or challenge? At the heart of the abuses of the second paragraph abuses in our passage, lies the drift from a telos understanding of end to a finis, understanding of end. Jesus proclaimed the telos had happened. The church realised that only with the threat of finis, could they keep control. So they switched the focus!

Fortunately, not everyone was fooled. In very generation and thankfully in our own, there have been saints and sages who have lived as if the echoes from the cross were true. “Tetelestai!” they cried as they lived in the reality that the Kingdom is already amongst us, and the challenge of our Gospel first paragraph life is possible. For them, despite severe opposition, from the finis camp, the telos of a loving Father’s kingdom made the present moment vibrant and pregnant with grace and redemption.

Would you like a checklist of the clues they discovered?

  • Reconciliation with God? Accomplished.
  • Binding of Satan? Accomplished.
  • Defeat of evil? Accomplished.
  • Freedom for all? Accomplished.
  • Emptying of Hell? Accomplished.
  • Living in paradise? Accomplished.

But why can’t we see it?” we whine.

Because we are blinded by our dogmas and our devotion to outdated and increasingly irrelevant creeds (If we demand they be understood literally)

But for those who know what the Master wants, who understand that he requires compassion and care for every one of his servants; those who know a lot and those who know very little, if we will do what he told us to do in the first paragraph we read…:

“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also. “Be dressed for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.

… for these who can look above the literal and see the mystery of heaven already present and breaking through into present time, those will understand exactly how…

To see a World in a Grain of Sand

And a Heaven in a Wild Flower,

Hold Infinity in the palm of your hand

And Eternity in an hour.

TETELESTAI!!!!

Lifting our Mater from our Materialism

Luke 12:13-21

Someone in the crowd said to him, “Teacher, tell my brother to divide the family inheritance with me.” But he said to him, “Friend, who set me to be a judge or arbitrator over you?” And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” Then he told them a parable: “The land of a rich man produced abundantly. And he thought to himself, ‘What should I do, for I have no place to store my crops?’ Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, ‘Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ So it is with those who store up treasures for themselves but are not rich toward God.”

Some months ago I was in conversation with a woman who works at the Trust Division of a large bank. I commented that her task was more complex than mine as a minister as she had to deal with both the dimensions of grief and money. Without skipping a beat she replied, “Oh no, when I have had conversations with surviving families in the almost twenty years I have been doing this work, not once have I encountered any signs of grief!

Her comment was for me a confirmation of Jesus’ teaching all those years ago, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.”

Also recently, I learnt of a widow who was cheated out of her entire estate by a smooth talking financial advisor who was her personal banker and who through winning her confidence by taking her in his car to her doctor and by running errands for her, eventually had her sign a power of attorney which he then used to empty her investment accounts! At one level it is fortunate that she died just months before the small balance left in her one account was exhausted, for this dignified trusting woman faced penury. Yes, of course she was silly, even stupid, to sign the power of attorney in the first place but my attention keeps going to the man who committed this crime. A man whose profile you could find on Facebook if I gave you his name and who still walks around the city where this happened, with his wife and family. The resentment and impotent anger I feel even as I write this reminds me that Jesus is correct.

“Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.”

The founding father of Methodism, John Wesley, understood this when he wrote in his journal, “When I have money, I get rid of it quickly, lest it find a way into my heart.

Of course money in itself is ethically neutral.

There is a power of good being done at this very minute that you are reading this by the skilful application of money to situations of need and suffering all over the planet. However, at the same time that you are reading this a whole heap of evil is accumulating around issues of money in every suburb of the global village.

I need to be very careful in understanding that Jesus is not warning about money, he is warning about greed.

The greed for money can destroy us as we live to” make a killing” instead of working to “make a living”, or a “giving.”

But greed can take many forms: the greed for attention, the greed for control,  the greed for security.

When I went off in search of the roots of the word I found this:

Old.English. grædig “voracious,” also “covetous,” from Proto.Germanic. *grædagaz (cf. Old.Saxon. gradag, Old.Norse. graðr “greed, hunger”), from base *græduz (cf. Gothic. gredus “hunger,” O.E. grædum “eagerly”), cognate with Sanskrit. grdh “to be greedy.” In Greek., the word was philargyros, lit. “money-loving.” A German word for it is habsüchtig, from haben “to have” + sucht “sickness, disease,” with sense tending toward “passion for.”

So greed seems to be a rather universal concept, from Norse and Saxon to Indian Sanskrit, the word seeks to describe the universal problem. A “sickness to have something”.

It is the root of our addictions.

In this connection I am reminded that Bill W., one of the founders of Alcoholics Anonymous was in correspondence and greatly helped by Carl Jung the Swiss Psychiatrist. In a very significant letter, that Bill W. treasured all his life, Jung writes about a patient whom he and Bill W had cared for:

Dear Mr. W.

(Note: Emphasis mine)

Your letter has been very welcome indeed.

I had no news from Rowland H. anymore and often wondered what has been his fate. Our conversation which he has adequately reported to you had an aspect of which he did not know. The reason that I could not tell him everything was that those days I had to be exceedingly careful of what I said. I had found out that I was misunderstood in every possible way. Thus I was very careful when I talked to Rowland H. But what I really thought about was the result of many experiences with men of his kind.

His craving for alcohol was the equivalent, on a low level, of the spiritual thirst of our being for wholeness, expressed in medieval language: the union with God.*

How could one formulate such an insight in a language that is not misunderstood in our days?

The only right and legitimate way to such an experience is that it happens to you in reality and it can only happen to you when you walk on a path which leads you to higher understanding. You might be led to that goal by an act of grace or through a personal and honest contact with friends, or through a higher education of the mind beyond the confines of mere rationalism. I see from your letter that Rowland H. has chosen the second way, which was, under the circumstances, obviously the best one.

I am strongly convinced that the evil principle prevailing in this world leads the unrecognized spiritual need into perdition, if it is not counteracted either by real religious insight or by the protective wall of human community. An ordinary man, not protected by an action from above and isolated in society, cannot resist the power of evil, which is called very aptly the Devil. But the use of such words arouses so many mistakes that one can only keep aloof from them as much as possible.

These are the reasons why I could not give a full and sufficient explanation to Rowland H., but I am risking it with you because I conclude from your very decent and honest letter that you have acquired a point of view above the misleading platitudes one usually hears about alcoholism.

You see, “alcohol” in Latin is “spiritus” and you use the same word for the highest religious experience as well as for the most depraving poison. The helpful formula therefore is: spiritus contra spiritum.

Thanking you again for your kind letter

I remain

Yours sincerely

C. G. Jung*

“As the hart panteth after the water brooks, so panteth my soul after thee, O God.” (Psalms 42:1)

As an object of addiction, money can fuel greed in the same way that alcohol fuels alcoholism.

Spiritus contra Spiritum.

From another angle, have you noticed the Latin word for Mother [MATER] in the word MATERialism?

Could it be, that in this Male-energy dominated Patriarchal world (PATER = Father [Latin]) that has created its male dominated Patriarchal religion; there is a resultant craving for Mothering (MATERing), and just as the alcoholic confuses spirits for Spirit, we as materialists have confused the material for Mother?

If that is true, then thank God for the movement we are seeing in our day, away from the Sky God PATER to the Earth Goddess MATER!

Notice how for years we have unconsciously used the female reference, when we have spoken of RAPING
the Earth. Raping our Mother?

Jesus knew that materialism was a false god. What a mountaineer friend of mine describes as a path that leads to a false summit.

Materialism does not diminish the Patriarchal craving for power and possessing.

Our salvation lies not in the material but in the maternal. The nurturing, inclusive, enfolding of God is all that will still our raging consumptive addictions. We need to recognise that calling God our Mother is not a feminist whim, it is the key to our survival.

If we won’t allow the Spirit of our nurturing, inclusive, enfolding Mother to enrapture us, then the ruptured oil wells will continue to bleed death from the rapist’s wounds and the air will be choked from us all by his rapist foul breath.

Holy Mary, Mother of God, pray for us now and at the hour of our death.

At the end of that alchemical work, Faust, by Goethe, the Mystical choir sings:

All that is transitory

shows us the way

is only a symbol;

What seems unachievable

here is seen done;

What’s indescribable

here becomes fact

Woman eternally,

shows us the way.

Holy Mary, Mother of God, pray for us now and at the hour of our death.

Watching till the ego yields.

Luke 10:38-42

Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”

The Indians call it Darshan. It is a sanskrit word that means to gaze, to behold.

For an Indian devotee to attend the Darshan of a teacher, or guru, is a great blessing. When a guru gives darshan there is no expectation from the devotee, other than an opportunity to see the teacher, to gaze upon the teacher. No words are expected but followers of a teacher in the East will often describe how powerful the darshan was spiritually. The gaze, sometimes including eye contact oft times will become the vehicle of some form of transmission from the teacher to the disciple. It is an exchange which will empower and bless their lives.

Our Western tradition finds this practice foreign. We are a culture of doers. The idea of wordless worship is about as comprehensible to us a Vuvuzela at Wimbledon! We want words, lots of them. We want to be told what to do. We want concepts, opinions, theories, all of which we will engage with, accept or reject, promote or oppose. The idea of wordless, devoted gazing is not something that comes naturally to us.

It was also foreign to Martha, as she fussed around the house preparing a meal for Jesus and the family who were gathered in Bethany. Isn’t it interesting that when we are busy working, the ego will begin to inflate itself around the significance of the work and then make the work, that is often as mundane as meal preparation, the most important thing in the world, simply because we, or more accurately, our egos are now invested in the action.

Having been a parent for the past twenty six years has given me many illustrations of just how dashed my ego can feel when, having gone to a lot of trouble to prepare a special supper for the family, (remember I am a Cancerian) the family members rush past the table at random intervals, grabbing and gulping, on their way to multiple more important appointments. All that remains is the candle on the table guttering in their slipstream as they dash out the door! At moments like these I understand Martha’s irritation. My ego insists on being stroked and acknowledged. “Withold your adulation at your peril!

Just like Martha I then want to enlist Jesus (the morality and ethics icon) in my egoic revenge and reformation program for these Phillistines. “Tell them the truth”, I whine. “Get them to appreciate me! Tell them they are wrong to take me for granted! Tell them anything but please notice the significance of all the things I do for you, my family and community.”

There is a folksy, fairytale myth that seems to grow ever more schmaltsy and syrupy (what a strange spread that would be!) with the “Family Values” brand of franchised Christianity one sees around. It is steeped, not in robust real world spirituality that acknowledges schedules, stress, single-parenting, screaming bills and the general chaos of life in the third Millennium. Rather, this Helen Steiner Rice’ish (Read “Hallmark” if you don’t get her in your context) image is steeped in an illusion of how family should be. It is as sentimental and unreal as the makeup on Barbie’s plastic cheeks. The most baffling aspect of this pursuit of sentimental Family Values is that hundreds of thousands of men and women are beating themselves up at this very moment because they can’t achieve the false projected perfection that this movement demands, but cannot really model. This is not only the error of Martha (“After all I have done for you”) it is also the rampant ego’s greatest trap for our true selves. Robert Johnson and Jerry Ruhl remind me in “Contentment:the way to true happiness” that Sigmund Freud called sentimentality, “repressed brutality” they point out ” When sentimentality gushes forth, you don’t have to wait very long for brutality to follow” When will the church learn that following Jesus is more than playing at that sentimental game “Happy Families”?

Martha and my ego, get short shrift from Jesus for all our whining attempts to coerce him to our side.

“Mary has discovered the only one thing that is necessary,” Sit down, sit still, watch, and wait”

Robert Johnson tells of how he asked a first generation student of C.J. Jung’s how best to work at his own growth and integration. The reply was, “Read mythology, read Jung, and watch. Watching is most helpful

This is Darshan. This is watching without expectation and prejudice. Look if you have eyes, listen if you have ears.

We call it contemplation, or if we are even bolder, meditation. The name doesn’t matter, the secret lies in the simple awareness.

I never tire of reading that wonderful vignette that comes at the beginning of Hebrew exodus into freedom. All is chaos. The Red Sea is an impenetrable barrier in front of the escaping pilgrims. Behind them the pursuing Egyptian chariots are drawing ever closer with dust and destruction in their wake. Trapped and fearful Moses hears a baffling and challenging word, “Stand still and watch the salvation of your God” Exodus 14:13

Watch and pray.

There is nothing to be done. Nothing for the ego to grasp. No programme to be followed. No hoops to jump through

As I watch Mary watching Jesus, it would seem watching is most helpful.

The loneliness of the God in our image.

Staring at this image for 30 seconds creates a picture of Jesus when you then close your eyes

Luke 9:18-24

Once when Jesus was praying in solitude, and the disciples were with him, he asked them, “Who do the crowds say that I am?” They said in reply, “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.'”

Then he said to them, “But who do you say that I am?”

Peter said in reply, “The Christ of God.”

He rebuked them and directed them not to tell this to anyone.

He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.” Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.”

This passage has an intriguing opening. It also is an interesting study in psychological projection.

There seems to be a contradiction in that opening statement. Jesus is praying in solitude and his disciples are with him? How could that be?

It seems to suggest an important lesson for those of us who take prayer seriously. Solitude need not mean solitary. It would seem from this cameo of Jesus’ spiritual practice that he needed to be in solitude, that essential state for the growth of spirit in Spirit and by Spirit. This of course is not new to us. The Gospel of Luke distinctively shows Jesus as often drawing aside to be in solitude. What is of note however, is that this solitude may be practiced in the presence of a community of those who are on the journey with us.

There is too much loneliness in our world. Those of us, like myself, who live alone may too easily succumb to the temptation of solipsism and think that God may only be found in absence from others. Wasn’t it John Cassian who taught that community is essential for the monk, for how can one hope to grow in grace if there is no one to challenge and irritate you?

So the distinction between solitude, and loneliness have to be carefully discerned.

That profound Jungian, (no, sadly, they are not all profound, many are merely pretentious) Robert Johnson, has written of loneliness in “Inner Gold: understanding psychological projection”

He says:

Loneliness is an interior matter… The collective unconscious often produces myths that tell us what is happening or about to happen in a culture… [One] is Der Fliegende Holländer, The Flying Dutchman. There are many variations on the story and all go something like this. A young man has committed an indiscretion, a transgression that resembles the one that caused Adam and Eve to be expelled from the Garden of Eden. He is the captain of the ship The Flying Dutchman. As punishment, he and his ship are banished to sail the storm clouds, where they must stay until someone loves him. He cannot ask anyone to love him. He has to wait. That’s the terrible thing about loneliness. You can’t ask for relief. It’s a kind of paralysis. You can only hope that someone will sense your dilemma and help.

The Flying Dutchman has been banished “above” to the stormy upper world. Loneliness is always “up there,” an abstraction. There are billions of people in the world. We do not need to feel lonely. But we alienate ourselves from ourselves and then we head up to the clouds, to the stormy aspect of loneliness. When our feet are on the ground, we feel connected to the energy of the world and don’t feel so lonely. When we connect with the lower parts of ourselves, we are in relationship with others as well. The word saunter comes from the Middle Ages, when we sainted or sanctified inanimate objects, and not just people. Even the cross was sainted, and so was the earth. The earth was called Saint Terrare, and so when we saunter, we are in contact with Saint Terrare, the sainted earth. Sauntering grounds and connects us. It is an important cure for loneliness.

Every evening, as the winds whirl around the chimneys, the villagers hear the Flying Dutchman moaning, crying out in loneliness. They all rush indoors, closing their doors and windows, to keep out this awful sound. For years the young man lives like that, up in the storm clouds, moaning in the chimney tops of northern Germany.

Then, one day, a peasant maiden hears him moaning, and because of her good heart, goes out into the yard and calls to him. She asks the Flying Dutchman to come to her, and that is all it takes. He comes down and is relieved of his loneliness. They have a love affair, and his humanity is restored. Only a peasant woman in touch with the earth has the good sense to do this.

Many of us are Flying Dutchmen, and our loneliness is unendurable. We have an insatiable need for entertainment—we moderns watch TV and other screens more than seven hours a day—and for anything that might assuage our longing, especially late at night when the howling in the chimney tops is most painful. Loneliness is on the rise, and advertisers exploit this: If you do thus and so, you’ll feel better.

There are three kinds of loneliness—loneliness for the past, loneliness for what has not yet been realized, and the profound loneliness of being close to God. The third kind is actually the solution. A good myth doesn’t leave you out on a limb. It describes the difficulty, and also offers a solution.( Pg 36-38)

Jesus, before Jung and Johnson, knew this. That is why he is praying in solitude, WITH the disciples.

So we come to the psychological projection part of the story.

Probably one of the most powerful excuses we offer when we fudge the distinction between solitude and loneliness, and want to justify our aloneness, is that when we are alone we have less conflict. With Satre we intone, “Hell is other people“. The truth is when we are alone we don’t have to account for ourselves and we don’t have to deal with the expectations of life and others.

It is rigorous to be in community with others. It is difficult to deal with the projections and the expectations. Ask any clergy-person. I mean, who on earth or should that be “who in hell?” decided that clergy should enter this already rigorous communal life with the Albatross title of “REVEREND” around their necks? If that is not begging for destructive projection then I don’t know what is. Could this simple aspect account for so much of clergy burnout, depression  and psychosis?

Healthy and whole Jesus, in the solitude of prayer in community deals with projection head on. He asks what most of us as clergy are too afraid to ask, “So who do people say that I am?”

Watch the projections happen. Individual and collective unconscious archetypes are projected onto Jesus in this passage. “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.'”

Jesus, sniffs but he doesn’t inhale. This is ego-intoxicating stuff. Instead he moves the question into the community. Then he said to them, “But who do you say that I am?”

Peter offers the prophetic, priestly and papal projection, “The Christ of God.”

Now there is something for the ego to get hold of!  That trumps “Reverend”, don’t you think?

But healthy and whole Jesus, still sniffing and not inhaling,says Luke, “…rebuked them and directed them not to tell this to anyone.

Instead, Jesus begins to teach about selfless service and how, losing one’s life is the only way to follow him.

I don’t know if our communities will ever be able to stop the projection onto the clergy with its terrible price. I know even less, if the clergy will ever become integrated enough to stop inhaling those projections. Certainly the young crop of clergy I see in my denomination and Synod seem hell bent on being more “Reverend” than they are on being “real”

And so the church will still never see Jesus as clearly as Jesus saw himself.

Lonely isn’t it?

(Listen to this reflection being preached on Father’s Day 2010 at Port Alfred Methodist Church.  Click here)

Liberating a shadow legion

Luke 8:26-39

Then they arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, “What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me”— for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, “What is your name?” He said, “Legion”; for many demons had entered him. They begged him not to order them to go back into the abyss. Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned. When the swineherds saw what had happened, they ran off and told it in the city and in the country. Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. Those who had seen it told them how the one who had been possessed by demons had been healed. Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear. So he got into the boat and returned. The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, “Return to your home, and declare how much God has done for you.” So he went away, proclaiming throughout the city how much Jesus had done for him.

It is a tricky task when reading scripture not to force too much modern symbolism out of nor into the reading which, it must be acknowledged, comes to us across a twenty century cultural and historical divide. So having paid my dues to decency, that is exactly what I am going to do with this passage simply because it begs to be read at all its rich levels of meaning.

I am intrigued by the context of this miracle. Jesus has crossed over the lake of Galilee, and has entered the wilderness area of the decapolis (ten cities). We should not be surprised that Jesus has crossed over. He is the consummate, “fence jumper” isn’t he? Put a label, a prejudice, a social barricade before Jesus and before long he will, “cross over”. It is thus not surprising that in this wilderness area of the Trans-Jordan, Jesus encounters demons. This wilderness was after all the place where the scapegoats had for centuries been driven with their shadow burden of Israel’s sin. This wilderness was the place of Israel’s projections. Similar perhaps to how the continent of Africa has been scapegoated with all the shadow material of the Euro-American high priests placed on its people’s dark skinned shoulders?

Jesus goes to the repository of shadow material.

The fact that Jesus encounters a naked, demoniac (psychotic?) is not surprising. What is surprising is that the fence jumping Jewish Rabbi is not averse to an encounter with this frightened and frightening person. All the rules of culture and religion dictated that it would be best to ignore and avoid a person like this.

The demoniac on the other hand comes to Jesus and knows who he is. “What have you to do with me, Jesus, Son of the Most High God?” He also is reluctant for an encounter with Jesus. “I beg you, do not torment me” Here is a person robbed of dignity. Exposed and shamed, symbolised by his nakedness and excluded by reference to his location in the tombs.

Jesus’ response is to inquire as to the man’s real identity. By asking his name, Leslie Weatherhead suggests, Jesus is asking a question equivalent in the day to a therapist asking in our day, “How did it all begin? What power is it that is over you“. The insight that emerges in the narrative suggests that Jesus might have spent a long time in this conversation drawing closer and closer to this rejected and abused human being to get him to a place of trust where he could share his story (his name) with Jesus. Weatherhead goes on to speculate that perhaps the reference to the name “Legion” may be a pointer to the fact that the man was naming atrocities committed by the Roman Legionaires who controlled the Decapolis.

Whatever the illness of the man, Jesus sets him free and liberates him from the abysmal energies at work in his life. No wonder that the man deeply desires to stay with his divine therapist from then on, and how skilful of Jesus not to encourage that dependence but to set the restored man free to be himself, and not a slavish dependent disciple? I wonder if, in our ministry as churches, we are as generously skilful?

I suppose I really should stop here, with this psychological interpretation that would be acceptable to us as preachers, and our congregations. I really should stop, but there is a question haunting me in the right outfield of my mind. I have to notice it.

The question is, “In what form is this Demoniac representative of people haunted by legions of hurtful and abusive experiences from the Church?”  Is the church the demoniser?

If it is true that the demoniac symbolises the demonised members of society who have been stripped of their identity and clothing and who are living in the tombs, then it must be equally true that Jesus wants to encounter those very people and bring them back to healing and community.

Space and time does not permit me to begin naming the thousand and one members in this legion of abuse and shaming commanded and executed by the church. Let me begin the current  list and leave you to complete it.

Racism and slavery, sexism and patriarchy, homophobia, paedophilia,… The legion of fear based “tactics of exclusion” that has many living in the tombs having forgotten their identity as children of God to the extent that they beg Jesus to leave them alone.

Hear the good news, “Jesus is a fence jumper!”

He will go to the shadow wildernesses created by our fears and projections and liberate our scapegoated sisters and brothers from their abysmal exclusion. Having done this he will command us to continue this work in his name.

After all, was the heyday of the church not when we dwelt in the catacombs ourselves?