Proper 17 2015

Proper 17 2015

If you remember from last week’s readings, I talked a bit about how the people who followed Jesus were almost scandalized when he began talking to them about eating his flesh and drinking his blood. And, while this sort of thing might sound pretty icky to us—for these people who were hearing it, what Jesus was inferring was not so strange. After all, he had already made connections between the bread that God had given to Israel—the manna that was holy food for God’s People. Not only was this God’s providence that Israel was receiving, but this was understood as something sacred, and something that was reserved for angels. But, here, God is giving it for these people God had delivered and called.

For these at-large disciples, this is a well known story. They understand where Jesus is going with this bread imagery. They’re picking up what he’s putting down about this Chosen People being cared for in the wilderness. They know what he means when he talks about them eating the food of angels, and they understand what he’s getting at when he says that their ancestors ate it, and yet they still died.

What’s more, as Jesus works this image of bread a bit more, he also begins to work in this allusion to sacrifice. Even though he’s still using this language of bread, what he’s obviously referring to is the animal sacrifice that happens on the altar in the Temple. They understand that the animal sacrifices that are offered in the Temple then becomes food for the priests of the Temple, and the poor alike…this is why they don’t completely flinch when Jesus starts talking about eating flesh and drinking blood.

Instead, the group is scandalized when they realize that Jesus is saying that he himself is a sacrifice that will be given on behalf of the people—just like a lamb or an ox might be given. What this means for his followers (who are to be called priests and royalty in their own right) is that they will eat his flesh and drink his blood in a way that is appropriate to the animal sacrifices offered in the Temple…

So, again, even though our sensibilities are a little chafed by Jesus talking about eating his flesh and drinking his blood—these people who have gathered around him in this instance are very familiar with what he’s talking about. What offends them, however, is that Jesus would ever think to talk about himself –first in terms of being a sacrifice; but, also a sacrifice that can grant eternal life… This is why Jesus asks if this offends them—because, let’s face it, they’re absolutely right. Believing that this guy is able to promise eternal life is a lot to ask. And, considering that this belief requires obedience to a way that leads to the Cross…well, it just may be wise for them to really consider whether or not they can commit. In this way, faith is very hard.

However, a couple millennia of separation, and a few cultures removed…I think it’s difficult to really get in touch with how difficult faith in Jesus really is… After all, this culture that we’ve been formed in is one that has inherited a Western Christian worldview. What’s more, we live in a country that holds up religious tolerance, and claims to accept diversity. So, really, whether we choose to accept the faith as Jesus presents it, or we do not…it really doesn’t make a whole lot of difference.

And yet, for the people who were hearing Jesus talk this way in the First Century—it meant everything. For them to choose to follow Jesus in a real way meant possibly losing their religious affiliation; which in turn meant potentially losing one’s family, and social standing. To follow Jesus openly, even meant possible execution… So, this decision was one which couldn’t be made lightly.

For us today, while the existential stakes are still pretty high, the reality is that we’re not as hard pressed to really consider the weight of our decision. Sure, there are a number of fringe Evangelical groups who will tell you that our government has it out for us, and that Christian values (of a particular perspective) are under attack. But, the truth is, we’re not being dragged out into the streets to be beaten and shot. Which, by the way, is a reality for some of our sisters and brothers in the faith throughout the world…and, we’re of course connected to them by our faith.

But, this is to say that while the danger may be more clear for our sisters and brothers throughout the world than it is here in America; it’s my feeling that the stakes are just as high for us. I mean, for the people in the First Century who were trying to figure Jesus out, and for the people today who are persecuted for their faith in the world—the reality and weight of their choice is very evident. What they choose in choosing to follow Jesus is no less important than it is for us. And yet, their reminded constantly of the cost of their choice in the lives of their friends and families who are persecuted for the faith that all of us share.

For us, however, the clarity of this decision is not quite so clear. And rather than facing the danger of whether or not we’ll be martyred for our faith—instead, we are challenged to realize the less substantial import of our faith. Because for us, the measure of our commitment to our faith is not about holding up against persecution—ours is more subtle. The measure of our faith is the authenticity of our heart…which, ironically, is pretty impossible to quantify or measure, actually.

In our Gospel reading today—Jesus challenges the religious elite on the basis of the non-quantifiable stuff, the internal heart stuff. This is difficult.

After they’ve maligned Jesus for the behavior of his disciples because they haven’t washed their hands before eating; Jesus calls them out immediately. He says Isaiah warned against you hypocrites, and writes:

          'This people honors me with their lips,

          but their hearts are far from me;

          in vain do they worship me,   

          teaching human precepts as doctrines.'

          You abandon the commandment of God and hold to human tradition."

Jesus basically points out that these same people who claim to be so impeccable about their religious observance, are only about the externals. In other words, they’re all talk, and very little walk. And Jesus, who not only sees through this, is constantly ready to use the Scribes and Pharisees as examples of what a life of faith should never become—and that’s a life that is measured by anything other than the condition of a person’s heart.

Now, certainly we can guess how the Pharisees, and other religious elitists got to this point. While it’s not fair to presume that they were all bad people, it can be assumed that it was probably easier to follow all of the external rules (and keep up appearances of holiness) than it would be to really try to go deep, and live from the heart of holiness. After all, if you can contrive of particular expectations from people, and come up with all kinds of laws to separate those who are “in” from those who are “out,” it makes it a lot easier to figure out where you yourself stand. And, if you’re the one making the rules, and even deciding whether or not others are following them—all the better for your own reputation for following the rules…

This is likely the reason that so many fundamentalist churches thrive, and conservative denominations seem so successful. They offer clear expectations. They offer rules for how to live, and what to to do to have a life that measures up to the holiness God expects, and there is never anything other than black or white options. If you follow these rules, everything will be good. If you fail to follow these rules, life will be difficult.

Unfortunately, regardless of how impossible such expectations may be, it’s a whole lot easier than self -reflection, and learning to love as Jesus calls us to do. And this is the reason that Jesus calls the Pharisees “hypocrites.” This is a word that has really been taken out of context. It literally refers to being an actor, someone who puts on a persona that isn’t who they really are… So, Jesus is saying to these religious people that they’re simply actors—they’re showcasing these false personas, and yet, it’s not who they really are underneath.

The point is, it seems that faith would be a lot easier if it were all about the external stuff. After all, we wouldn’t be challenged to look deep within ourselves to see if who we claim to be really is who we are on the inside. We wouldn’t have to worry about our intentions in the things we do—so long as we played the game well, and met all of the external expectations.

But, then, if we did choose only externals; I wonder if we could claim to know God, or even Jesus as God’s son? After all Jesus not only teaches us that it’s what’s on the inside that makes us who we are in God—but it’s Jesus who invites us to receive him both through the mysteries of the Eucharist, but also through the mystery of loving relationship with God and with our neighbor.

So, here again we find that faith is difficult. Faith is difficult because it calls us to loving, honest and transformative relationship with God and neighbor. And faith is difficult because it strips away the safety of externals, and bids us to live from the heart.