Even so it is not the will of your Father who is in heaven that one of these little ones should perish

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  

 

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.  

 

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  

 

- Matthew 18:10-20 

 

Yesterday we read that the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

 

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."  Again, Jesus refers to the "little ones," as in yesterday's reading, above.  These include not only children, but those who have a childlike humility and simplicity; its meaning is to include all those who are poor in spirit.  Regarding their angels who "always see the face of My Father who is in heaven," my study Bible cites St. John Chrysostom, who teaches that not only the saints, but that all people have guardian angels.  The angels of humble people, however, have greater boldness and greater honor before the face of God, because of the humility of the person they guard.  It's not the nature of God, my study Bible adds, but the weakness of human beings, that requires the angels' service.  

 

 "What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  My study Bible reports that, unlike earthly shepherds, Christ sees so much value in one sheep that He will leave the others at risk to save it.  The ninety-nine sheep represent the righteous who stay faithful to God (Luke 15:7).  Moreover, according to certain patristic writers, this is also an image of the Incarnation.  In this image the ninety-nine represent the angels in heaven, and Christ descended from heaven to pursue the one sheep -- humankind -- who had fallen into corruption on earth.  

 

 "Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  "   My study Bible explains that church discipline, as Christ states here, is based on mutual correction in three expanding stages.  Sin and correction must remain private, unless the offender refuses to repent.  It notes that all correction must be done with great care and humility,with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  But nonetheless, correction must take place so that the sin does not spread to others as well.  Jesus cites the law regarding witnesses in Deuteronomy 19:15.

 

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  My study Bible claims that the authority to bind and loose sins is given to the apostles and transmitted to the bishops and presbyters they ordained.  This authority, it says, is given for the sake of the salvation of the sinner.  According to St. John Chrysostom, the sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."

 

 Church discipline is a big question -- and problem -- for many people.  Certainly se can think of scandals involving "little ones" and, in particular, little children.  Regardless of Christ's words here in this chapter promising terrible woe to those in His church who would bring "offenses" (see yesterday's reading, above), the Church has unfortunately weathered storms in which its own people in authoritative positions have been responsible for such offenses.  In today's reading, Jesus tells the disciples, "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."  It's significant that this is all in response to the question about who is greatest in the Kingdom, the disciples' question about their own future positions in His Church.  So Jesus' first response is to warn against leading the little ones astray through abuses of power.  As someone who speaks to many people exploring and becoming more familiar with the Church and the teachings of Christ, I meet people rather frequently who have stories of what they feel has been abuse in the Church, experiences which had the effect of driving them away for a time.  It is disheartening to find stories like this more frequently than one would hope.  But, indeed, it simply affirms the wisdom of Christ's words and their ongoing importance to the Church, and for all of us, today.  It teaches us about mission and our resilience in this mission of Christ given for the Church, for it is His directions we need to follow, His teachings we need to do our best to uphold and carry out, particularly in His Church.  His wisdom is profound, for we can all see the effects of offenses, and how they cause the "lost" to remain so, even to cause the "little ones" to stray into sin.  ("But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea," we read in yesterday's Gospel reading).  The wisdom of Christ remains for us, and we find out all the better when shortcuts are taken or when corruption intervenes with His teachings for us.  Let us uphold His wisdom and love, for there is the road that takes us where we want and need to go.  Mutual correction may seem like a difficult plan to carry out, but it does affirm for us that any abuses or real offenses experienced in the Church were and are important to Christ, and as we know, there is nothing that escapes God's sight (Matthew 10:29-31).   Let us endeavor to care for the little ones, to prevent sin through love, to help lead all to the Lord His way.

 

 

 

 

 

 

Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of man has come to save that which was lost.

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  

 

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

 

- Matthew 18:10-20 

 

 Yesterday we read that at that time the disciples came to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly,  say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of man has come to save that which was lost."  As we can read from yesterday's reading (above), Jesus has been addressing the disciples in response to the question, "Who then is the greatest in the kingdom of heaven?" Jesus responds with an emphasis on humility, and in particular on the need for the care of the little ones; that is, those who are poor in spirit.  My study Bible describes this as referring to all who have childlike humility and simplicity.  Regarding Christ's teaching that "in heaven their angels always see the face of My Father who is in heaven," St. John Chrysostom is cited by my study Bible as teaching that not only the saints, but all people have guardian angels.  But the angels of humble people have greater boldness and greater honor before the face of God because of the humility of the person they guard.  It's not the nature of God, but rather the weakness of human beings, that requires the service of angels.  

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  My study Bible comments that, unlike earthly shepherds, Christ sees such value in one sheep that He will leave the others at risk to save it.  The ninety-nine sheep represent the righteous who remain faithful to God (Luke 15:7).  According to certain patristic teachings, this is also an image of the Incarnation in which the ninety-nine represent the angels in heaven; Christ descended from heaven to pursue the one sheep -- humankind -- who had fallen into corruption on earth.  

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector."  Here Jesus gives a formula for Church discipline.  It's based on mutual correction in three expanding stages.  My study Bible characterizes it this way, that sin and correction are to remain private unless the offender refuses to repent.  It notes that all correction must be done with great care and humility, with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  But nonetheless, correction must take place so that the sin doesn't spread to others as well. 

 

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."   My study Bible tells us that the authority to bind and loose sins is given to the apostles and transmitted to the bishops and presbyters whom they ordained.  This authority is given for the sake of the salvation of the sinner.  St. John Chrysostom is once again cited, who says that the sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."

Today's reading involves matters of the Church.   In all the Gospels, Jesus only uses the word "Church" twice, and both times are found in St. Matthew's Gospel.  The first was at the time of St. Peter's confession of faith that Jesus is "the Christ, the Son of the living God."  Jesus said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it" (see this reading).  The second time Jesus uses the word Church is here in today's reading.  My study Bible gives a definition of Church, beginning with the word in the Greek of the Gospels, which is  ἐκκλησία/ekklisia, meaning those "called out," or the "assembly."   In other words, the faithful are called out of the world to be the Church, which is the body of Christ, the Bride of Christ, the New Israel.  It is understood as the ark of Salvation and the assembly of believers, in which we seek right relationship to God.  Through the Church, my study Bible adds, Christians are united to Christ and to each other.  As Christ is head of the Church, it is a reflection of His Incarnation with both His divine and human qualities; thus a place for the community to receive grace in the sacraments, and the truth of the gospel message.  The mystical transformation of the people into one body in Christ happens through the Eucharist.  So, in that context, Christ's emphasis on the care of the little ones, and His system of mutual correction, become understood more deeply as that which is best conducive to community and communion, within which grace must be at work.  Ultimately, as we have commented in recent readings, the Church must be a place where faith can flourish among community in order to facilitate this mystical reality of its reflection of the Incarnation, with both divine and human elements.  This is why the Church remains a great mystery, and not an entity devised through completely human terms alone.  Whatever problems we see, somehow it continues, and it contains the whole communion of saints.  Thus, Christ's teachings about discipline, with an emphasis on the stewardship of the little ones, becomes an expression of how heaven cares for God's children, as told to us in the glimpse given us of the angels of the little ones who "always see the face of My Father who is in heaven."  When we worship in Church, we are also to understand the angelic worship which happens continually in heaven, and how we also participate with the angels.  Thus this divine-human organism of the entire Church pervades many more dimensions simultaneously than we can understand, and also works in hidden ways that we don't see, even as it is among us and even within us (Luke 17:21).  In this light, let us consider Jesus' teaching for discipline and correction, as this facilitates the proper working of the Church in our community.  The mystical working of grace is not "magic," it requires our participation and our faith, as well as our discipline and correction of sin.  In this light, let us look at another element of that divine/human cooperation. Jesus says, "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  Keeping this in mind, in such a powerful context of both heaven and earth, let us endeavor to participate in the fullness of the ways He asks.

 

 

This kind can come out by nothing but prayer and fasting

 

And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them.  Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him.  And He asked the scribes, "What are you discussing with them?"  Then one of the crowd answered and said, "Teacher, I brought You my son, who has a mute spirit.  And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid.  So I spoke to Your disciples, that they should cast it out, but they could not."  He answered him and said, "O faithless generation, how long shall I be with you?  How long shall I bear with you?  Bring him to Me."  Then they brought him to Him.  And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.  So He asked his father, "How long has this been happening to him?"  And he said, "From childhood.  And often he has thrown him both into the fire and into the water to destroy him.  But if You can do anything, have compassion on us and help us."  Jesus said to him, "If you can believe, all things are possible to him who believes."  Immediately the father of the child cried out and said with tears, "Lord, I believe; help my unbelief!"  When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it:  "Deaf and dumb spirit, I command you, come out of him and enter him no more!"  Then the spirit cried out, convulsed him greatly, and came out of him.  And he became as one dead, so that many said, "He is dead."  But Jesus took him by the hand and lifted him up, and he arose.  And when He had come into the house, His disciples asked Him privately, "Why could we not cast it out?  So He said to them, "This kind can come out by nothing but prayer and fasting."

 

- Mark 9:14-29 

 

Yesterday we read that after six days (that is, six days between the day of Peter's confession and this event), Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them.  His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.  And Elijah appeared to them with Moses, and they were talking with Jesus.  Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid.  And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"  Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.  Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead.  So they kept this word to themselves, questioning what the rising from the dead meant.  And they asked Him, saying, "Why do the scribes say that Elijah must come first?"  Then He answered and told them, "Indeed, Elijah is coming first and restores all things.  And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt?  But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him."

 

 And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them.  Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him.  And He asked the scribes, "What are you discussing with them?"   Jesus has returned (with Peter, James, and John) from the mount of the Transfiguration, to find the rest of His disciples, and a great multitude around them, and scribes disputing with them.  We notice He first seeks to defend His disciples in front of the multitudes by intervening, asking the scribes, "What are you discussing with them?"

Then one of the crowd answered and said, "Teacher, I brought You my son, who has a mute spirit.  And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid.  So I spoke to Your disciples, that they should cast it out, but they could not."  He answered him and said, "O faithless generation, how long shall I be with you?  How long shall I bear with you?  Bring him to Me."  Then they brought him to Him.  And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.  So He asked his father, "How long has this been happening to him?"  And he said, "From childhood.  And often he has thrown him both into the fire and into the water to destroy him.  But if You can do anything, have compassion on us and help us."  Jesus said to him, "If you can believe, all things are possible to him who believes."  Immediately the father of the child cried out and said with tears, "Lord, I believe; help my unbelief!"  When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it:  "Deaf and dumb spirit, I command you, come out of him and enter him no more!"  Then the spirit cried out, convulsed him greatly, and came out of him.  And he became as one dead, so that many said, "He is dead."  But Jesus took him by the hand and lifted him up, and he arose.  Sickness in Scripture, my study Bible comments, is often connected to demonic activity.  While the disciples also lacked faith, my study Bible says, Christ rebukes the man for placing the blame on the disciples when it was his greater lack of faith that prevented the boy's healing.  This father shows humility in his tears, and by saying, "Lord, I believe; help my unbelief!"  

And when He had come into the house, His disciples asked Him privately, "Why could we not cast it out?  So He said to them, "This kind can come out by nothing but prayer and fasting."   This kind, my study Bible says, refers to all powers of darkness, not simply those that cause a particular illness.  The banishment of demons requires faith, prayer, and fasting,  for there is no healing and no victory in spiritual warfare without all three.  Beginning with the Didache, the  has taught that both the person in need of healing and the person performing the healing must believe, pray, and fast.  

So often we seem to simply assume that faith is something we either have or we haven't.  As a gift from God, it seems to be entirely out of our own hands -- and beyond anything we can work at -- in terms of the quality of our faith.  But today's Gospel passage teaches us that this is really not so.  In Matthew's Gospel, Jesus first responds to the disciples' question, "Why could we not cast it out?" with a rebuke:  "Because of your unbelief;d for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you."  He then goes on to speak of the necessity of prayer and fasting for "this kind."  Let us note that He speaks to the nine disciples left behind when Jesus took Peter, James, and John up to the mount of Transfiguration, from which they returned to find the scene in today's reading.  But Jesus stresses here that there are things that we can do to shore up and to build our faith.  The practices the Church has offered:  our worship services, prayer, fasting (such as was traditional during Lent), almsgiving, etc. are all practices which are designed to build upon our faith and strengthen it -- prayer and fasting are the two which Jesus names here (as well as in Matthew's version of the story).  Prayer we all seem to know about, but we don't understand a lot of about fasting, generally speaking, as not all denominations routinely practice fasting any longer.  The Orthodox have maintained this tradition, and others do in varying forms.  But we should ask ourselves why fasting would be effective in building a strong faith.  It is a lack of understanding of the purpose of fasting that leads to its disuse (besides the fact that in a consumer-oriented society it seems somehow counter-intuitive).  Dieting we understand, but what of fasting?  Fasting is not about a physical goal, but rather about developing the capacity to say no to that which is harmful, especially spiritually.  We are meant to fast not simply from certain foods during a period of time, but to fast from practices which are harmful.  Lent is a traditional time for fasting, and many fast from -- for example -- social media at this time.  We also fast from gossip and backbiting, from jumping into controversies and contention which isn't good for us.  We refrain from joining in practices which take us away from a focus on where Christ would want us to go, from our own sobriety and well-being, and from people who draw us into those practices or have a bad influence upon our lives.  In short, fasting is a practice designed to help us with discernment and the discipline to say no to the things which are detrimental to our faith.  Jesus in all ways encourages us to effectively use such practices, just as He exhorts the disciples in this.  Faith isn't simply a sort of roll of the dice of fate in terms of our own levels of faith; it is something we must engage within and work out, making commitments, and using the practices we're given in order to strengthen it, build it, protect it.  Let us note that prayer is always meant to accompany other practices like fasting.  Constant prayer is a goal mentioned by St. Paul, as is the practice of gratitude  ("Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you" - 1 Thessalonians 5:16-18).  As we look toward Easter and the celebration of Resurrection, we are each meant to be working on such practices to build up our faith and our discipline in living and protecting our faith.  What are you working on today?  How are you building faith and practicing discipline?  Do you remember to pray?  There are no hard and fast rules, simply a challenge to work at this, to build up one's faith and the Body of Christ through such efforts at discipline.  We will find that we help ourselves in a number of ways by making such efforts, building up our own capacity for personal discipline, for commitment, and the use of our skills in many dimensions.  Let us not neglect that which Christ has recommended and commanded.

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

 "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 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.'

"And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire --
"where

'Their worm does not die,
And the fire is not quenched.'

 "For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

 - Mark 9:42-50

Yesterday we read that Jesus and the disciples passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  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."   Jesus continues His discussion with the disciples (from yesterday's reading, above) regarding treatment and care for the little ones among them.  My study bible says that little ones include all who have childlike humility and simplicity, all who are poor in spirit.

"If your hand causes you to sin, cut it off.  It is better 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.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'"  My study bible says that the reference to physical mutilation serves as an illustration of decisive action to avoid sin (it is not an advocacy of literal amputation!).  It notes, also, that this can refer to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26, 1 Corinthians 5:5).  Jesus quotes from Isaiah 66:24, giving us a sense of just how essential this teaching against harm to the little ones is to our faith.  This is the deepest possible advocacy of care for those who are the most humble, least powerful, and who rely most strongly upon leadership for help, care, and guidance.

 "For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."  My study bible says that being seasoned with fire means being tested to see if one's faith and works are genuine (see 1 Corithians 3:11-15).  In saying every sacrifice will be seasoned with salt, Jesus is quoting Leviticus 2:13, in which salt stands for the remembrance of God's covenant with God's people. 

If we think about Jesus' words regarding cutting off a hand or foot, or plucking out an eye, it might remind us of medical care before our current state of medical resources.  Once upon a time, this might have been a much more widely understood metaphor in terms of the need to cut off a hand or a foot, or to lose an eye, to prevent disease from spreading to the rest of the body.  Once upon a time -- and this was true in the not-very-distant past as well -- surgical removal of limbs was the final and frequent remedy to stop the spread of infection to the rest of the body.  So we listen to Jesus' remarks in the context of medical care:  better to remove hand or foot or eye than have it infect the whole body.  But what could He mean by the hand or foot or eye that causes us to sin?  This also works as metaphor in other ways.  Regarding His very scathing warning here of abuse toward the little ones who believe in Him (causing them to stumble), we can understand that a hand can reach out to grab what doesn't belong to the more powerful, and take it from a "little one."  A foot can travel where it doesn't belong, in order to abuse power, to cause abuse through violence, or harm in trespassing in other ways, violating proper boundaries that belong in place in order to avoid scandalizing and causing hurt.  An eye can set itself on things to don't belong to is, it can be greedy, or envious, or covetous.  It, too, can gaze beyond proper boundaries with improper lust for what is not righteous nor appropriate to oneself.  In each of these ways, we can understand Jesus' admonition to take swift, even emergency "medical" action to stop oneself in a pattern of sin, lest we harm those less powerful, and less we do damage to our fellow believers.  This is especially true in the cast of the "little ones," those who are humble in the Church, who have no high station, who depend upon and rely upon good leadership for their souls and their hearts -- and also to guide their minds in faith in ways that are appropriate and good for all of us.  Right now, in over 150 countries around the world, we are fighting an epidemic of a virus.  As many of our leaders are wont to say, this is nobody's fault.  Blame and vitriol and hate are enough to go around, and more than enough to go around.  These help no one.  Fear and panic, which such things encourage, also help no one.  As Christians we look to good leadership to stand us in good stead -- especially spiritually, but also otherwise -- through this crisis.  That is, through this time of need, our Church is still a place that guides and cares for the body, soul, and spirit of its faithful.  If we take Jesus' words to heart, this must be particularly done with concern toward the little ones, all those who look for good leadership at this time.  We take the precautions we need to, we help the efforts of our countries as best we can, we watch out for one another.  Especially damaging, or so it seems to me, is the vitriol and hatred that continues to fuel political fighting, false rumors, and the spread of panic.  Let us focus on our common understanding that we remain in our period of Lent.  That means that as Christians it is a time for inward focus, for prayer, for discipline, and this goes hand in hand with the discipline that is asked of us as citizens.  We have time to read Scripture, and other kinds of literature that are helpful and strengthening to us on all levels of our existence.  In some sense, it is a very convenient, and also thought-provoking, juxtaposition of the time for us as faithful.  We do our duty to God, and thereby we also do our duty to country, even "for the life of the world" (John 6:33).  Throughout the two thousand year history of our faith, the faithful have faced persecutions, famines, plagues, wars, genocide, and hosts of other pests and threats to our truth and the wisdom of the word of God.  Let us continue as we understand our time in Lent:  we have a duty to our faith -- and that includes our duty to one another.  Let us go and do as we know what remains essential, and true, and a blessing to the world, to all of us.

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask"

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

- Mark 10:32-45

Yesterday we read that as Jesus was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God. You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.'"  And he answered and said to Him, "Teacher, all these things I have kept from my youth."  Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions.  Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."  Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But man who are first will be last, and the last first."

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."   The time has come, and Christ and the disciples are now really and truly on the road, going up to Jerusalem.  And Jesus is leading the way.  This is the third time Christ deliberately informs the disciples of His coming Passion.  My study bible tells us that His repeated predictions of His Passion were meant to encourage and strengthen them for the terrifying events they will be facing in the future.  They also confirm that Christ goes to His death of His own will and choosing.

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  My study bible comments that this quest for temporal power and glory is unfitting for a disciple.  It also shows an earthly misunderstanding of the kingdom of God.  Jesus calls His Crucifixion a cup and His death a baptism.  My study bible explains that the Cross is a cup because Christ drank it willingly (Hebrews 12:2), and that His death is baptism, as He was completely immersed in it, while it cleansed the world (Romans 6:3-6).   It is also noted that Christ's prophecy of John and James participating in the same cup and baptism reveals the life of persecution and martyrdom they will lead after Pentecost.  Jesus also declares that the places of honor in the Kingdom are not His to give, but that does not mean that He lacks authority.  It means that they are not Christ's to give arbitrarily.  Instead, my study bible says, He will give them to those for whom God has prepared them.  St. John Chrysostom comments that no one could possibly occupy a position of equal on the right and left hand of Christ in His Kingdom.  As to the highest places of honor given to human beings, the icons of the Church depict the Virgin Mary (most blessed among women -- Luke 1:28), and St. John the Baptist (greatest born of women -- Matthew 11:11) in these two places.

And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."   Throughout the past several readings (and particularly beginning with Saturday's) we have read of Jesus' repeated emphasis to the disciples regarding issues of greatness and their connection to a capacity to serve -- and in particular, to serve the others.  Here on the way to Jerusalem, Jesus contrasts the power and authority of the "great ones" of the Gentiles -- that is, the kings and emperors of the world and those who serve under them -- with the greatness He wants in His Church and those who serve Him, and to whom He will grant authority.   These are very stark images He gives to emphasize the need for service and humility among them, and that this confers greatness.   He addresses all of the apostles when He says that whoever desires to become great among them has to be their servant -- and the one who desires to be first shall be slave of all.  When He speaks of Himself, He speaks of service, and even giving His life as a ransom for many.  In Aramaic, my study bible explains, the expression for many means "for all."

It is quite remarkable when we consider that the Gospels give us not very flattering pictures of the fallibility of the disciples.  This is particularly so when we consider which disciples we read about whose flaws are so evidently and explicitly depicted.   Perhaps no one comes in for more criticism than St. Peter.  We know of his denial of Christ in the courtyard of the high priest -- even after Christ predicted to him that he would do so, after Peter swore he would even face death first with Jesus.   This is made so explicit in Scripture that it appears in all four Gospels (Matthew 26:33-35, Mark 14:29-31, Luke 22:33-34, John 13:36-38), as does His three-time denial (Matthew 26:69-74,Mark 14:66-72,Luke 22:54-62, John 18:13-27).  There are other occasions when St. Peter comes in for extreme criticism, such as when He rebukes Christ for teaching that He will be killed.  Christ's response to Peter is sharp, indeed: "Get behind Me, Satan!" (see Matthew 16:21-23, Mark 8:31-33).   In today's reading, it is James and John Zebedee who come in for the criticism and displeasure of the rest of the disciples.  But it was only recently that we read that all of the apostles were disputing among themselves who would be greatest (Saturday's reading).  Perhaps after Jesus announces that it is time to go toward Jerusalem, they have assumed He will be coming into a worldly kingdom, as was expected of the Messiah.  And there was an earlier time when James and John were rebuked by Christ, for not knowing "what manner of spirit you are of" (Luke 9:51-56).  These two, also named "Sons of Thunder" by Jesus, asked if they should command fire to come down from heaven upon a village of Samaritans who would not receive Him.  It's John who asks Jesus about others, not of their group, whom they saw casting out demons in Christ's name, and were forbidden to do so by the disciples -- only to be corrected by Jesus (see Mark 9:38-39, Luke 9:49-50).  What is really remarkable about the reporting of these incidents in the Gospels is that they concern those individuals who form Jesus' closest inner circle at special times, such as the healing of Jairus' daughter, and also the Transfiguration.  These men who are distinguished in the Gospels through the explicit recounting of their faults, are also those of the greatest faith among the apostles.  That seems like a strange paradox.  Moreover, Peter, to whom Christ exclaims, "Get behind Me, Satan!" and whom we know as the one who would deny Christ three times, is the leader among them.  Why would the Gospels reveal to us weaknesses and flaws of these men who would be greatest in His Church, greatest among the apostles?  Indeed, if we simply began to consider their roles in the context of the Church, we might find it even more remarkable.  The Bible is not simply a book that appeared out of nowhere as a revelation from God, intact and whole.  It is the "Book of the Church."  That is, the texts we call Holy Scripture were selected and chosen by the Church as canonical and inspired.  Therefore, what we read in the Gospels does not contain anything that sort of "slipped in" or is contrary to what is understood to be necessary for our total understanding of our faith, given by God as the word which we need.  Moreover, St. Peter would go on to be leader among the apostles in the early Church, St. James would be the first martyr among the Twelve, and St. John contributing (at least in attribution) one Gospel, three Epistles, and the Revelation.  So what are we to make of the revelation of the flaws of these greatest among the apostles?  It tells us an important story about ourselves and about discipleship.  Jesus emphasizes to each of them the need to understand humility and service as hallmarks of greatness among them and in His Church.  One important understanding of humility is our familiarity with our own flaws in the context of discipleship over the course of a lifetime.  That is, flaws and failings are to be revealed in the course of discipleship, and correction is the key.   Discipleship is most clearly a process, as we witness the evolution of these men into the greatness that Christ asks of them.   Their flaws in the Gospels are neither celebrated nor are they condemned as that which denies them the capacity to move forward in discipleship.  They are, instead, times for correction from the One who loves them and has chosen them for this role of disciple and apostle, and even those who will be greatest among them all.  Note the difference between correction and condemnation; this is something we all need to learn, especially in the context of modern misunderstandings of the benefits of true and good discipline and loving correction.  As Christ replies to John when questioned about others who cast out demons in His name:  "You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them" (Luke 9:56).  If only more of us would understand this gift of loving discipline and how, exactly, we may best exemplify it among ourselves.  It is given to save, and not to destroy or to condemn.  And this is what the Gospels teach us:  that discipleship is a process, meant for us, as we are meant for better things than we know.  Proverbs 3:12 tells us, "For whom the Lord loves He corrects, just as a father the son in whom he delights."  James and John come to Christ and say, "Teacher, we want You to do for us whatever we ask."  So often, we do the same, and assume that love means simple indulgence of all that we desire.  But God has other, grander, better things in mind for us than we are capable of knowing.  Through a loving God, Christ becomes human and gathers disciples to Himself.  Through them, we are meant to follow and learn this kind of love as well.  Let us consider all that we are shown through the Scripture, and how love comes into play as that which refines, edifies, teaches, corrects, and above all seeks to save -- and not to destroy.

For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt

 "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.'

"And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where

'Their worm does not die,
And the fire is not quenched.'

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

- Mark 9:42-50

On Saturday we read that Jesus and disciples departed from the region of Caesarea Philippi (after a dispute with some scribes), and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And he sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  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."  My study bible explains that little ones include all who have childlike humility and simplicity, all who are poor in spirit.  We recall from Saturday's reading (above), that Jesus taught, "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."  Here, He begins solemnly to teach the disciples their duty, as those who will be the bishops of the Church, and to charge them most solemnly with responsibilities toward those who will seek Him through them, those who will be in their charge.  He is still teaching them what it means to be "great" (see Saturday's reading, above).  There are severe consequences to the abuse of power.

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.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'"  My study bible suggests here that the reference to mutilation is an illustration of decisive action to avoid sin and does not advocate literal amputation.  This also refers to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26, 1 Corinthians 5:5).  As Jesus is referring to the abuse of  the "little ones" in His Church (that is, those of lower status and power than the disciples who will be the bishops), He uses images illustrative of any kind of "trespass."  A hand may strike at another, or grasp what doesn't belong to it.  A foot treads where it doesn't belong, into things which are not one's business.  An eye may lust with greed or desire upon what doesn't rightfully belong to oneself.  In Matthew 5:27-30, Jesus speaks about adultery.  Addressing men, He uses similar language regarding covetousness for another's wife.  There He speaks of removing an eye or hand (the eye that looks with lust, the hand that grabs what doesn't belong to it), rather than the whole body being cast into hell.  The image of the worm and the fire is from Isaiah 66:24, itself a dire prediction about the fate of those who transgress against God.  Jesus' "bottom line" here is that simply because they are His disciples, and for all those who follow who will be authorities in the Church, their positions give them greater responsibility to treat the littlest and most powerless with care, not leeway to do as they please.  Discipleship demands reciprocally more of those with greater authority.

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."   My study bible says that being seasoned with fire means being tested to see if one's faith and works are genuine (see 1 Corinthians 3:11-15).  When Jesus tells us that every sacrifice will be seasoned with salt, He's quoting Leviticus 2:13, in which salt stands for the remembrance of God's covenant with God's people.  Salt was the ancient world's preservative, before refrigeration; it is also anti-bacterial.  Moreover, salt is a fixative, long used to make dyes adhere to fabric.  My study bible says that because of its preservative powers, necessity for life, and ability to give flavor, salt had religious and sacrificial significance.  Moreover, to eat salt with someone meant to be bound together in loyalty.  In the Sermon on the Mount, Jesus taught His disciples, again using the image of salt:  "You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men."

Fire is an important image in the context of Scripture.  If we look closely at the many references to fire, we see that it is an image for the energies of God in various forms.  The angel of the Lord appears to Moses out of a bush that seems to be burning with fire, and yet is not consumed; moreover, God calls to Moses from the midst of this bush (Exodus 3:1-4).  We read that the Lord went before the Israelites, leading them as a pillar of fire (Exodus 13:21).  From evening until morning, it was above the tabernacle like the appearance of fire (Numbers 9:15).  The glory of the Lord was like a consuming fire on top of the mountain (Exodus 24:17).  Moses reminds the people that the Lord talked to you face to face from the midst of the fire (Deuteronomy 5:4).  But when there was rebellion against Moses and the Lord of Israel, a fire came out from the Lord and consumed those offering incense to a false god (Numbers 16:35).  In Daniel's vision of the Ancient of Days, the throne is a fiery flame, and its wheels a burning fire (Daniel 7:9), and a fiery stream passes before Him (Daniel 7:10).  In front of Gideon, the angel of the Lord put out a staff and fire came out of the rock to consume his offering of meat and unleavened bread (Judges 6:21).  A chariot of fire, drawn by horses of fire, takes Elijah by whirlwind into heaven rather than death (2 Kings 2:11).  When a foreign surrounds them, Elisha prays that a young man might have his eyes opened, and he sees a mountain full of horses and chariots of fire all around Elisha (2 Kings 6:16-18).  These are only a handful of images of fire associated with the energies of the Lord.  We cannot presume that the image Jesus gives us is something separate, a different energy that also belongs to God.  Rather "hell" is a place where the energies of God burn away and purify that which is not compatible with those energies, the things we cling to that keep us separate from God.  In the letter to the Hebrews, St. Paul quotes from Proverbs 3:11-12:  My son, do not despise the correction of the Lord, nor be discouraged when you are rebuked by Him; for whom the Lord loves He chastens, and scourges every son whom He receives (Hebrews 12:5-6).   In the same chapter, St. Paul repeats the message that "the Lord your God is a consuming fire, a jealous God" (Deuteronomy 4:24).  This seemingly dual action or nature of the Lord for both correction and love is really one and the same; as God's energy is one.  St. John tells us that God is love (1 John 4:8).  But love has something to teach us, is something we strive to emulate and become a part of -- and that which is incompatible with love is burned through its actions.  When we cling to and make a part of ourselves that which is separate from God, when we refuse to cut off those things that are offensive to this love, so we experience the burning of the eternal fire of God, and this gives us the image of hell.  For the Orthodox, it is often said that hell is not a place nor a description of any location.  It is rather a state of mind.  All of these examples from Scripture, in both Old and New Testaments, point to one common theme:  that what God offers us through grace and God's nature as love is a kind of discipleship that teaches us something, designed to get us somewhere, to make something of us.  For those who would assume responsibility in the Church, it means bearing a responsibility to others -- and especially to those without power and authority -- to act within and bear that love as Christ's servants and messengers.  That requires of us a discipline, a willingness to sacrifice the hand or foot or eye that offends and goes where it shouldn't go.  It requires of each of us a personal commitment to be made into something, to grow, to be good disciples, and to accept and implement correction first of all to ourselves where it is needed.  There seems to be a modern falsehood (perhaps we may even call it heresy) that assumes love is mere indulgence of all our whims and desires.  Let us consider the jealous God who is a consuming fire, the God who loves us -- who is love -- and who calls to become "like Him," in whose image and likeness we are made.   For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.   This is the fire of love, the salt of love.

Because for this purpose I have come forth

 Now as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John.  But Simon's wife's mother lay sick with a fever, and they told Him about her at once.  So He came and took her by the hand and lifted her up, and immediately the fever left her.  And she served them.

At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed.  And the whole city was gathered together at the door.  Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him.

Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed.  And Simon and those who were with Him searched for Him.  When they found Him, they said to Him, "Everyone is looking for You."  But He said to them, "Let us go into the next towns, that I may preach there also, because for this purpose I have come forth."  And He was preaching in their synagogues throughout all Galilee, and casting out demons.

Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, "If You are willing, You can make me clean."  Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, "I am willing; be cleansed."  As soon as He had spoken, immediately the leprosy left him, and he was cleansed.  And He strictly warned him and sent him away at once, and said to him, "See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded, as a testimony to them."  However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction.

- Mark 1:29-45

On Saturday we read that after John the Baptist was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, "The time is fulfilled, and the kingdom of God is at hand.  Repent, and believe in the gospel."  And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen.  Then Jesus said to them, "Follow Me, and I will make you become fishers of men."  They immediately left their nets and followed Him.  When He had gone a little farther from there, He saw James the son of Zebedee, and John his brother, who also were in the boat mending their nets.  And immediately He called them, and they left their father Zebedee in the boat with the hired servants, and went after Him.  Then they went into Capernaum, and immediately on the Sabbath He entered the synagogue and taught.  And they were astonished at His teaching, for He taught them as one having authority, and not as the scribes.  Now there was a man in their synagogue with an unclean spirit.  And he cried out, saying, "Let us alone!  What have we to do with You, Jesus of Nazareth?  Did You come to destroy us?  I know who You are -- the Holy One of God!"  But Jesus rebuked him, saying, "Be quiet, and come out of him!"  And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him.  Then they were all amazed, so that they questioned among themselves, saying, "What is this?  What new doctrine is this?  For with authority He commands even the unclean spirits, and they obey Him."  And immediately His fame spread throughout all the region around Galilee.

 Now as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John.  But Simon's wife's mother lay sick with a fever, and they told Him about her at once.  So He came and took her by the hand and lifted her up, and immediately the fever left her.  And she served them.   In the synagogue at Capernaum, Jesus has just amazed the people with the authority He has expressed and commanded (see Saturday's reading, above).  Afterward they go to the family home of brothers Simon and Andrew, together with his other first disciples, James and John Zebedee.  Simon's mother-in-law is ill with a fever.  Again, Jesus acts in a commanding manner, and with authority He came and took her by the hand and lifted her up.  She is immediately healed, and she is restored "upright" to her place, which is a place of honor and dignity (to serve Christ and those in His ministry).

At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed.  And the whole city was gathered together at the door.  Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him.  The day continues, into the next day (in Jewish tradition, and in the tradition of the Church, the new day began when the sun had set).  In Capernaum, so many have heard what happened in the synagogue that they gathered at the door of Simon and Andrew's house, where all know Jesus is staying.  Once again, Christ does not allow the demons to speak (see Saturday's reading), keeping the Messianic secret of His identity.

Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed.  And Simon and those who were with Him searched for Him.  When they found Him, they said to Him, "Everyone is looking for You."  But He said to them, "Let us go into the next towns, that I may preach there also, because for this purpose I have come forth."  And He was preaching in their synagogues throughout all Galilee, and casting out demons.  My study bible notes here that Jesus sets forth for us an example of spiritual life.  Although He is God Incarnate, Christ prayed continually.  He frequently finds a solitary place so that He is free of distraction, despite the need of the multitude.  Christ's ministry comes from the communion as Son with the Father and the Holy Spirit, and it flows to people in their needs.  My study bible adds that His praying in the morning teaches us that we must put as first priority our commitment To God, and only with such preparation will we be equipped to serve others.  Notice also how Christ sets His priorities based on the fulfillment of mission as given through His relationship to the Father and the Holy Spirit, as He says, "because for this purpose I have come forth."  This despite the fact that "Everyone is looking for you."  He does not merely respond to demands of those around Him.

Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, "If You are willing, You can make me clean."  Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, "I am willing; be cleansed."  As soon as He had spoken, immediately the leprosy left him, and he was cleansed.  And He strictly warned him and sent him away at once, and said to him, "See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded, as a testimony to them."  However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction.   The biblical law regarding leprosy is found in Leviticus 13 and 14.  Deuteronomy 24:8 gives the method of purification of lepers and leprous houses, a duty which was entrusted to the priests.  My study bible comments that leprosy was considered to be a direct punishment for sins, and as lepers were unclean, they weren't permitted either to live in community or to worship in synagogues or the temple.  To touch the unclean was forbidden (Leviticus 7:21), but Christ touched the leper, as He is moved with compassion.  My study bible says that this shows He is not subject to the Law, but over it, and comments that to the clean, nothing is unclean. 

One thing that is not often commented on is the discipline of Christ.  It may seem to an observer that there is not a whole lot of forethought and planning going on here, not a lot of rules for Jesus to follow, no strict schedule.  But, in fact, that would be mistaken, and greatly so.  For Christ's planning and "timetable" (if you will) comes from His communion with the Father and Holy Spirit.  His discipline in rising in the early morning for prayer, before all things, is one that we should all endeavor to follow.  Moreover, there is a kind of strict discipline in the way that this man of compassion follows His mission.  He does not simply respond to every need that appears to Him, moved here and there by the demands of the crowds and even the needs of the sick.  His compassion is acted upon in concert with the needs of His mission, and the grace of God the Father.  It is not simply a response to human demands.  This is great mission activity, a strict discipline in response to a deeper and greater need than the individuals who look for Him everywhere.  We notice also that because of the leper's proclamation regarding his healing, Jesus could no longer openly enter the city, but was outside in deserted places -- and still they were coming to Him from every direction.  The decision to remain outside of the city in deserted places is one that does not simply respond to the demand inside the city, but takes into consideration the mission and and the greater needs of His overall ministry.  Even Christ's great compassion -- He who will die on a cross for all of us -- is subject to the discipline as given through prayer and communion with the Father and the Holy Spirit.  Our faith is not one of mere sentimentality -- it is not even one simply of pity or of compassion.  It requires of us a discipline to know ourselves, to bring out and respond to the best of ourselves and the care of our soul.  But everything comes under the heading of the discipline of communion, of response to the promptings of God.  Grace -- despite God's infinite mercy -- is not something that happens simply because we have demands and ways in which we want grace to be at work in our lives. Everything is designed for a kind of healing that surpasses anything that you or I understand about healing.  As cited frequently in this blog, St. Paul's prayer to be relieved of a "thorn in the flesh" was not answered in the way that St. Paul prayed for it to be answered.  He was, instead, given an answer that surpassed his own demand for a fuller understanding of right-relationship to God, and a more full revelation of grace, which indeed required discipline for acceptance on the part of St. Paul.  Here is St. Paul's testimony of God's response to his prayer:  "And He said to me, 'My grace is sufficient for you, for My strength is made perfect in weakness.'  Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me" (2 Corinthians 12:9).  Our faith operates within a type of discipline that it may be hard to understand to those who observe from outside.   From the Cross, there is one thief who confesses to Christ, and the other does not; it is to the first that He replies, "Assuredly, I say to you, today you will be with Me in Paradise" (Luke 23:43).  Christ's forgiveness is extended to all (Luke 23:34), but in order to realize that forgiveness and grace for ourselves, there is a process to go through, a kind of discipline, that has to do with our own repentance and "change of mind."   Let us notice, also, that Christ commands the demons to discipline; He does not allow them simply to reveal who He is to others, and have His mission defined in that way.  Similarly, He tells the leper not to speak to others, although human beings with free will do as they think is best!  Everything begins with prayer, and His rising early in the morning for prayer teaches us where discipline starts, begins, and ends.  Everything -- all healing, all mercy and forgiveness, and all grace and righteousness -- begins within this relationship and communion with God, and Christ's example is the one for all of us.  Too often we are tempted to abstract from Christ's ministry things which leave out the full picture.  Grace works hand in hand with a kind of discipline and process; it is not given at random or through whims or demands.  There is, instead, an overarching obedience at work, always.   Just as we raise a child to learn the true discipline of self-care and self-love, so Christ's love and compassion is not a mere response to human demand.  Instead, it falls within a continuum of what it means to be a disciple or "learner" in the Greek:  we are always brought to a higher love, a higher understanding, a greater knowledge and communion with God.  For it is in this that we are truly and fully healed, and in which we will really "find ourselves."  Let us not forget that the love of God has for us a purpose, a higher calling, a greater picture than that of which we are personally aware.  For that we are children who learn good discipline and obedience, a right way of being in the world and in communion with our Father, a sense of ourselves that is structured and deep within us, so that it does not fail us in times of trial and uncertainty.  We are prepared for something bigger than our daily woes, something greater than the demands we know and understand.  Let us be raised as good children, who grow to become mature and competent, and capable of responsibly sharing the infinite love and grace of God with the world, His way, by imitating Him.

But why do you call Me "Lord, Lord," and not do the things which I say?

 "And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the lank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart the mouth speaks.

"But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

- Luke 6:39-49

In our current readings, Jesus has been preaching the Sermon on the Plain, which began with Friday's reading.  On Saturday we read that Jesus taught:  "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return, and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.  Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.  Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you."

 "And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the lank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye."  Jesus builds on His teaching about mercy.  Here, He calls His disciples to be like Him.  My study bible comments that Christ does not judge anyone (John 8:15; 12:47).  Therefore, as Cyril of Alexandria comments, "if the Teacher does not judge, neither must the disciple, for the disciple is guilty of worse sins than those for which he judges others."  Let us note that in speaking to His disciples, He is preparing those who will be leaders and teachers in His Church.  Thereby, they must rigorously practice His sayings, otherwise, as teachers themselves, they will be the blind who lead the blind.  If we are not aware of where we ourselves come up short regarding these teachings by Jesus, then we cannot possibly help others with their own shortcomings. 

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart the mouth speaks."   This is a call to self-awareness and to ascetic practice, an active working at what is within us -- and to discard that which cannot comply with His teachings on mercy (see yesterday's reading, above).  We are to make the tree good by choosing what our treasure is, and discarding the tendencies contrary to what is good.  This teaching about good trees and bad is found in several places in the New Testament; but here Christ calls His apostles to true self-awareness and active decision to follow the discipleship of His commandments.  Jesus calls us to rigorous discipline:  His mercy is not about condoning sinful, abusive behavior.  Discipleship is a rigorous practice which begins with one's inner life.  Both Origen and Bede comment on this passage by referring to St. Paul, and his explanation of good and bad "fruits."  Origen comments that the "good tree" is the Holy Spirit, and the bad the devil and his underlings.  The bad fruits are found at Galatians 5:19-21, which is followed by the good:  "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law."

"But why do you call Me 'Lord, Lord,' and not do the things which I say?"  Bede adds a comment here to say that to call upon the Lord seems to be the gift of a good treasure, the fruits of a good tree.  "For everyone who calls upon the name of the Lord will be saved" (Joel 2:32, Acts 2:21, Romans 10:13).   But to fail to follow what is spoken is to expose not a good treasure of the heart, but a false one. 

"Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."  Jesus gives us a warning about the necessity of not merely calling upon the Lord, but following through with fruits -- what we do must reflect the a heart that has taken in His teachings.  This is the firm foundation in life, built by Christ for us to withstand all assaults.  Without following through by our cooperation with grace, choosing as we're guided, we haven't the solid foundation nor home He offers.

How can we call upon the Lord, and yet fail to follow through with choices that reflect His commands?  It seems to then that we don't really "treasure" what it is we receive in response.  Jesus' sermon clearly targets His disciples, those to whom He lifted up His eyes as He began to preach this sermon (see Friday's reading).  So how seriously do we take discipleship?  Let us note Jesus' main teachings here throughout this Sermon on the Plain are all about the practice of mercy and lack of judgment.   The central teaching relies on our dependence upon God the Father, and the gifts of grace and mercy we receive and are to share with others.  In today's reading, He speaks of the good treasure of the heart, the good tree that gives good fruit.  How much do we really treasure what we receive from Him?  How do we value that which we receive when we call upon His name?  A solid house with a solid foundation is a description of that which results when we truly treasure His gifts, and follow through in faith with what we're taught.  We build up a discipline, based on the solid foundation of rock, a house built through His commands.  Jesus illustrates the importance of such a house with such a firm foundation by suggesting what happens when floods and storms come.  All around us we are constantly presented with temptations to join into the passions that others seek to deliberately manipulate in us.  Our use of social media can result in all kinds of persuasions and influences for us to lose ourselves in emotion, in following a crowd of one opinion or another, in calling for vengeance and retribution, facile judgment not based on cool or sober decisions.  What we read in the words of Jesus today is precisely against following such crowds.  They are the storms that beat down and cause the floods that might sweep us away.  But He wants us to learn how to remain firmly upon His rock, within His teachings, and not be swept away by such temptations.  In this is the practice of virtue most important, because it ingrains and gives us practice with habits -- with the things we will then treasure in the heart -- for when those times come.  Without this follow-through, we don't build the home He gives us guidance, instruction, and the solid foundation for.  All around us we seem to find public figures who celebrate being swept away by passion, by anger, by outrage, by fear.  None of this is in accordance with what Christ teaches us about good judgment, self-awareness, the practice of mercy and grace as given to us by God.  As His disciples, we are to remain just that:  firmly in His discipline, remembering His teachings, practicing the dispassion and discipline He asks of us.  Ascetic practice prizes detachment, dispassion, learning to reach for that good treasure of the heart, rather than today's frenzy of the crowd.  Are we capable of being that person, that disciple?  It takes practice, but this is precisely where mercy and good judgment are, the center of the heart shored up with good treasure, built up by our actions and follow-through in support of His word.  This is the dwelling-place of grace.