#mark 9

[magdelena2021]

Exodus 14 - Moses parts the Red Sea so that Israel can cross on dry land.

Mark 8 - When Jesus predicts His death, Peter rebukes Him. Jesus then rebukes Peter, because he has an earthly agenda and God's plan is something completely different.

[blessedarethebinarybreakers]

Good morning. Please, how do I rectify Matthew 7:21 with *gestures at myself*

Hey anon! I probably need more context about what about yourself you're worried about. But for now, here's what I've got.

Matthew 7:21 — “Not everybody who says to me, ‘Lord, Lord,’ will get into the kingdom of heaven. Only those who do the will of my Father who is in heaven will enter."

In this section of Matthew, the Gospel writer has compiled teachings of Jesus that have to do with “walking the walk,” rather than only “talking the talk.” Simply proclaiming that “Jesus is Lord” (”lord, lord”) isn’t what following God’s will is about. You have to do stuff too!

So what is God’s will (”the will of my Father who is in heaven”)?

Right before this declaration, Jesus brings up "good fruit" — whether or not a person is doing the will of God can be determined less by what they say and more by what fruit their words and actions produce.

“...Do people get bunches of grapes from thorny weeds, or do they get figs from thistles? In the same way, every good tree produces good fruit, and every rotten tree produces bad fruit. A good tree can’t produce bad fruit. And a rotten tree can’t produce good fruit...”

To me, this is very good news for a whole variety of people, including LGBTQA+ folks and non-Christians!

When any faith community claims that something harmful is the will of God, Jesus says no! God’s will is good fruit and flourishing.  .

Likewise, when a faith community claims that a person, an identity, a way of life goes against God’s will, but we can see that actually, that person or way of life is bearing good fruit, Jesus says listen! that person or way of life is affirmed by God. .

When specifically looking at LGBTQA+ folks, Rachel Held Evans puts this concept well: “If same-sex relationships are really sinful, then why do they so often produce good fruit—loving families, open homes, self-sacrifice, commitment, faithfulness, joy? And if conservative Christians are really right in their response to same-sex relationships, then why does that response often produce bad fruit—secrets, shame, depression, loneliness, broken families, and fear?”

I have a whole “good fruit” tag that explores these ideas further.

_____

Another section of Matthew that emphasizes “walking the walk” over “talking the talk” is Matthew 25:31-46. In this passage, you’ll find some examples of the actions that bring good fruit, including ensuring the rights and needs of all are met (feeding the hungry, clothing the naked, etc.)

I have another post that delves into that passage and the question of orthodoxy versus orthopraxy here.

_____

Finally, the Gospel of Mark also has something to say on this topic of who is living out God’s will! In Mark 9:38-50, Jesus’s main posse of disciples have trouble realizing that they’re not the only ones doing good things in the world:

John said to Jesus, “Teacher, we saw someone throwing demons out in your name, and we tried to stop him because he wasn’t following us.”

Jesus replied, “Don’t stop him. No one who does powerful acts in my name can quickly turn around and curse me. Whoever isn’t against us is for us. I assure you that whoever gives you a cup of water to drink because you belong to Christ will certainly be rewarded...”

Good deeds that yield good fruit are to be affirmed and supported! It doesn’t matter what the person doing them believes or who they are; they don’t have to be in the “right” religion or community.

___

I hope this helps, anon! or at least provides some fun food for thought!

[englishcarssince1946]

1959 Jaguar Mark IX

My tumblr-blogs: https://www.tumblr.com/blog/germancarssince1946 & https://www.tumblr.com/blog/frenchcarssince1946 & https://www.tumblr.com/blog/englishcarssince1946 & https://www.tumblr.com/blog/italiancarssince1946

[quotesfromscripture]

“For he who is not against us is on our side. For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward. 

But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea. 

If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where ‘Their worm does not die and the fire is not quenched.’ 

And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where ‘Their worm does not die and the fire is not quenched.’ ” 

- Mark 9:40-46 NKJV (1982)

[a-queer-seminarian]

So sorry if this is breaking news to anyone, but: the Bible is ableist. Its pages hold some really shitty stuff about disabled persons.

...AND it’s also affirming of the goodness and wholeness of disabled persons, just as we are!

it turns out that among the many authors of the many texts collected into the Bible, there were differing views around what we now call disability!

so whenever disability comes up in a given passage, i can’t keep my brain from immediately trying to sort it: is it a Good Text for disabled persons, or a Bad Text?

i try to resist that easy binary, because the answer is usually somewhere in between. that certainly seems to be the case for this week’s lectionary reading from Mark 9.

there’s so much wild stuff in Jesus’s little monologue in this lectionary passage, but let’s start with verses 43-47 (my rough translation incoming):

If your hand causes you to stumble, cut it all the way off; it is better for you to enter into The Life impaired than, while having two hands, to go away into the gehenna, into the unquenchable fire.

And if your foot causes you to stumble, cut it all the way off! It is better for you to enter into The Life limping than, while having two feet, be cast into the gehenna.

And if your eye should cause you to stumble, cast it out; it is better for you to enter into the Kingdom of God one-eyed than, while having two eyes, be cast into the gehenna, where their worm does not die, and the fire is not quenched. For everyone will be salted with fire.

oh lord, not the hell talk!! anything but hell talk!! this whole passage bristles with a million ways to misuse it. (homophobia cw: anyone else ever get told “if your sexuality causes you to sin, cut it off — this passage is proof gay people should be celibate!” just me?)

now, my focus is on what Jesus says here about disability, but as we talk about that, better ways of reading the text will come up. for instance, that last verse about how everyone will be salted with fire? to me, that suggests Jesus’ vision of this “gehenna” place does NOT = the standard Christian idea of hell. first off, it’s a place not of punishment, but purification — which is a word heavy with baggage these days...what if I say “reformation” instead? And if that’s the case, i imagine one’s stay there isn’t eternal — why bother reform people who are gonna be shut off in a fire-filled jail forever?

once those fires “purify” you, i imagine your stay is through and off you go into “The Life,” because you’ll finally be ready for it. so that’s one option for getting ready for The Life / The Kingdom of God — or, Jesus says, you can opt instead to get rid of the things that “cause you to stumble” in advance by......cutting off a limb or gouging out an eye??

now. i could be wrong but. if we start by taking this text as literally as possible, with physical stumbling and a physical limb-removal taking place......wouldn’t it be easier to avoid tripping if you’ve got two eyes to see obstacles with, two feet to step over potholes with?? even today when prosthetics are sometimes an option, there’s an adjustment period where you have to relearn walking.

so it seems that Jesus is making one of his trademark statements meant to subvert expectations -- the last will be first, the foolish are proven wise, and those with two feet are more likely to stumble. chances are, he’s not speaking literally. it’s not your literal foot or hand you should be chopping off -- it’s a metaphor for something else.

but before we consider what exactly it’s a metaphor for...where does this ironic little twist leave actually disabled persons? is it shitty of Jesus to be using disability in this way? is this like his “blind leading the blind” & “spiritually blind” comments elsewhere in the Gospels, where he stamps a disability with a moral judgement?

yeah, i do think it’s kinda crappy to use real disabilities for an object lesson, for hyperbolic effect, for shock value. “better to be impaired” (even tho, the subtext seems to be, It Sucks To Be Impaired) “than end up in Gehenna. Trade one terrible thing for a still bad but not as bad thing!” My impulse is thus to throw this passage right into the Bad Text box —except!

Except, i feel like this text holds some positive implications about how Jesus viewed disability, too. 

First off, there’s the implication that one can enter into “The Life” — abundant life, “the world to come,” God’s Kingdom — while disabled. (i wish that were just a given, but it’s not; it’s actually exciting to hear confirmed!)

In the Hebrew Bible (the “Old Testament,” the scriptures we share with our Jewish neighbors, the texts that Jesus would have read and known), the most common assumption about disability is unfortunately that disability = imperfection, and imperfection is something that should be kept out of contact with God.

Now, there are authors & stories within the Hebrew Bible that offer a counter-narrative to that assumption! Two quick examples: Exodus 4 establishes Moses as having a speech impediment, yet he has many close encounters with the Divine. Meanwhile, in Isaiah 56:1-8, God not only welcomes in eunuchs — whom Deuteronomy 23:1 forbade from entering God’s Assembly — but even gives them a place of honor there!

So Jesus’s perspective is not brand new; he simply continues the counter-narrative that other Jewish rabbis and prophets established before him. Still, it is significant that he takes the status-quo-subverting perspective that actually, disability and wholeness are not at odds!

While Jesus’s primary aim with this little passage is not about disability, his weird self-disabling metaphor does imply an attitude of welcome for disabled persons, in that he seems to take it for granted that disabled persons are not barred from The Life of wholeness and abundance he’s talking about.

It’s obvious to him that they don’t even need to be made not-disabled to get there! (Plus, there is no suggestion that once there, one regrows one’s lopped-off limbs or eye / becomes abled again.) This isn’t the only time Jesus expresses this idea of disabilities present in God’s Kingdom, either — my fave is the parable of the banquet in Luke 14 (i have a whooole video about that passage, if you’re interested).

Moreover, Jesus’s closing remarks about salt — which at first glance seem to be something of a non sequitur — can be linked to the Gehenna fire stuff when it comes to the theme of im/purity. Let’s look at that last verse of the lectionary reading, which follows right after Jesus’s claim that “everyone will be salted with fire”:

“Salt is good; but if salt becomes unsalty, with what will you season it? Hold salt in yourselves, and keep peace with one another.”

Another weird little riddle from our favorite riddle-master. unsalty salt? instructions to stay salty?

One way to read this is to focus on the purifying and preserving uses of salt — the way it can keep food from going bad, which was particularly important in a time before refrigerators. in the previous verses, Jesus told his disciples what to cut off — anything that impedes them on the way into abundant Life. Now, he tells them what to hold on to — the stuff that, like salt, clean out harmful things and preserve helpful things, thus enabling abundant Life.

So yeah. In naming something culturally considered an imperfection — disability — as something that can easily enter The Life, no problem, Jesus is making an argument for what is truly impure, what truly impedes wholeness. And it’s not disability! ...So what is it? What are these stumbling blocks that Jesus likens to feet, hands, and eyes?

To find out, we have to rewind to the start of the lectionary reading, a comment from the disciple John that actually kicks off Jesus’s whole spiel:

John informed him, “Teacher, we saw someone throwing out demons in your name, and we stopped him, because he wasn’t following our way.”

But Jesus said, “Do not ever prevent him! For there is no one who will do a powerful work in my name, and will be quickly able to speak evil of me. For whoever is not against us, is for us. Whoever might give you a cup of water to drink because you are in Christ’s name, amen I say to you, that one will not utterly lose his reward.”

The disciples have a certain way of seeing the world, and their actions against someone who is not one of them, but still using Jesus’s name to cast out demons, show us what that way is. They see the world in terms of us vs. them, in vs. out, one right way and many wrong ways. It’s this perspective that impedes them from supporting other people’s kin(g)dom-building work when it differs from their own.

But Jesus tells them they need to stop thinking this way, and start recognizing that there isn’t just one road to the Kin(g)dom, but many — and to quote Jesus’s words from other parts of scripture, you’ll know that someone’s work is good when it produces good fruit. This dude might be doing things differently from how they do it, but the fruits of his efforts are good — the casting out of demons, which frees people up for new life. So don’t stop him — support him! Be glad for his work!

To sum up the entire passage now that I’ve laid it all out and shown how the seemingly-disjointed parts of Jesus’s speech connect, I see his argument as something like this: “That dude you tried to stop is not against us; we can see that by the consequences of his actions, which are positive! His goals are the same as ours, so don’t hinder him just because his path is different from yours! Now, here’s an example of people/behaviors that ARE against us: people who cause little ones to stumble. And you know what you should do with such stumble-makers (or else the stumble-causing behaviors/attitudes)? Cut them off. Let go of anyone or anything that keeps you from abundant life, from the liberation God intends for all. Meanwhile, hold on to the things which purify you like salt — the things that liberate you to enter wholeness. Do it now of your own accord, or accept that it’ll happen later, and it won’t be very fun.”

To reiterate what all of that has to do with disability theology, I’ll share what my friend Laura said when I brought all these ideas to them. (Laura is the host of the Autistic Liberation Theology podcast, which i highly recommend for anyone who wants to hear more Bible stories told through a disability lens!)

Laura noted how common perspectives around dis/ability lead people wrong today, impeding our liberation. Our society teaches us that in order to function as whole persons, we need to be able-bodied (and neurotypical), and that the kinds of accommodations that disabled persons require limit their quality of life. When those ableist assumptions are the lens through which we view the world, that can “cause us to stumble” in the metaphorical sense — can impede us from loving ourselves and one another fully, and from fully participating in the diverse Kin(g)dom of God.

They offered two examples:

When a person with a mobility impairment that could be improved with a wheelchair avoids using that wheelchair because of internalized ableism, preferring the increased suffering that walking more than their body can healthily do over being “wheelchair bound,” that internalized ableism is a stumbling block keeping them from abundant life. Learning to let go of those beliefs, to use a wheelchair when they need to, will — contrary to that “wheelchair bound” language — bring liberation. 

Their next example imagined a parent who puts their autistic child through ABA therapy in order to get them to talk, make eye contact, and otherwise behave like a non-autistic person, due to the belief that autistic persons are missing elements of a full personhood, or that they can only live a happy life if they learn how to mask their autistic traits. However, in reality, ABA therapy brings the child pain and trauma — it impedes rather than enables their quality of life. Letting go of that need for your child to communicate through spoken language and otherwise behave like an allistic will make room for celebration of who they really are!

As Jesus’s comments in this passage imply, a disabled person can enter into “The Life” of wholeness and kinship that is the Kin(g)dom of God just as they are. To try to sever their disability from them would be the hindrance to that liberation. To deny that there are many ways to participate in the Body of Christ  impedes the incoming Kin(g)dom.

So let’s take this message to heart. Let’s consider what points of view, what assumptions about what is necessary for wholeness, are currently keeping us from abundant life, or causing us to stop others from their abundance-bringing work. It’s time to learn how to let those harmful assumptions go — and hold tight to the things that bring true wholeness.

For more on this text, check out my translation notes, which include a lot of commentary from D. Mark Davis’s own exegetical work.

For more on disability theology, you might enjoy my #disability theology tag on tumblr or my Disabled AND Blessed YouTube series. This video exploring the many different perspectives on disability found within the Bible is particularly pertinent.

Finally, what do you think? What good news do you hear in this Mark 9 text? What parts of it feel like a stumbling block for you, dredging up hurt or confusion?

[rev-krissy]

Hey Krissy! I have a theological question, & you're a pastor, so I thought I would ask you. I was listening to a podcast about the role of hope in religion, & the scholars discussing it said there's a tension between faith & hope because faith inherently means certainty about God. Hope means you're NOT certain about God, so having hope about God or the afterlife or whatever means you don't really have faith. I never thought faith = certainty or that hope cheapened faith in God. Your thoughts?

Hey LBK, I'm on your side on this one. Faith is not certainty, faith is believing when there is no evidence or when the evidence seems to be against God. If I just look at the works of those Christians who are certain, I would have no reason or desire to be Christian. Certainty is dangerous, you want fundamentalist extremists and prosperity gospel, be certain...

If Hope was a bad thing we wouldn't have an advent candle named for it. Hope is born of faith, hope is the light that shines in the darkness and the darkness cannot put it out.

In Mark 9, right after the Transfiguration, Jesus, Peter, James, and John join back up with the rest of the disciples and they are in the middle of a crowd and arguing with the law teachers. Jesus asks, 'what's up boys?' And a man from the crowd answers that his son has got a demon that throws him down and makes him foam at the mouth (sounds like epilepsy) and the disciples couldn't heal him. Now here's where it gets interesting for us: "21 Jesus asked the father, “How long has this been happening to him?” And he said, “From childhood. 22 It has often cast him into the fire and into the water, to destroy him; but if you are able to do anything, have pity on us and help us.” 23 Jesus said to him, “If you are able!—All things can be done for the one who believes.” 24 Immediately the father of the child cried out, “I believe; help my unbelief!” 25 When Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, “You spirit that keeps this boy from speaking and hearing, I command you, come out of him, and never enter him again!” "

The father is NOT CERTAIN, but Jesus doesn't scold him or tell him to have more faith, he heals the kid. This is a prayer, "I believe, help my unbelief." that keeps many clergy going when people in the church are being shitty, when the powers of the world are oppressing and even killing the people they serve...

In 1 Corinthians 13 Paul writes, "And now faith, hope, and love abide, these three; and the greatest of these is love."

I don't know who you were listening to, but I think they need to have another look at both scripture and the Christian tradition, there are even lines in liturgy about 'the hope for things unseen'... in the end, in a world where even those who loudly proclaim themselves Christians don't practice justice, mercy, and forgiveness; where victims are blamed and shamed, all we have is faith in God and hope for and through the promises Jesus offered.

Thanks for the great question!!

Peace and hugs,

Krissy

[mybeautifulchristianjourney]

Abounding Grace Radio | A While back AGR’s Chris Gordon gave a series of talks to a gathering of young adults. Sociologists say that this generation has been shaped by 9/11 & is anxiety ridden. In this talk he addresses the the transfiguration of our Lord in Mark 9.

[human-perspective]

There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them. And there appeared before them Elijah and Moses, who were talking with Jesus.

Mark 9:2-4 NIV