We have seen strange things today!

 

 And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.  And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded."  However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.  

Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.  And the power of the Lord was present to heal them.  Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could mot find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."  And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"  But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"

 

- Luke 5:12–26 

 

Yesterday we read that, so it was, that as the multitude pressed about Jesus to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And He sat down and taught the multitudes from the boat.  When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.

 

And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  My study Bible comments that leprosy was one of the most dreaded diseases of the time.  It was a disease that brought tremendous physical suffering, in addition to total ostracism and isolation from society.  Leprosy also figures as a symbol for our sin.  

  Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.  And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded."   Jesus commands the healed leper to "show yourself to the priest" in accordance with the Law.  My study Bible cites St. Cyril of Alexandria who comments that this command is given, also, so that the priests will see by a tangible miracle that He is superior to Moses.  The priests hold Moses to be greater than Christ, but Christ heals a leper immediately and with His own divine authority.  When Miriam, the sister of Moses, was struck with leprosy, Moses had to seek mercy from above, and still she was healed only after seven days (Numbers 12:10-15).  

However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.  Let us note that the Gospel is careful to tell us of Jesus' withdrawal from the great multitudes who come to Him to hear and to be healed of their infirmities.  Note that Jesus went into the wilderness and prayed.   This teaches us about our own need for withdrawal and prayer, to seek the peace of God we need.  We cannot only respond to others' needs and demands.

Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.  And the power of the Lord was present to heal them.  Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could mot find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."  And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"  But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"  My study Bible says that, as shown by this healing of the paralytic, faith is an indispensable condition for salvation.  From this story it is clear that faith is collective as well as personal, for here the faith of the friends of the paralytic has helped in his healing (when He saw their faith).  There are three signs noted of Christ's divinity:  First, He knows the secrets of hearts (when Jesus perceived their thoughts; see 1 Samuel 16:7; 2 Chronicles 6:30).  Second, Christ forgives sins, which is a power that belongs only to God.  Finally, Christ heals by the power of His word ("I say to you, arise, take up your bed, and go to your house").

At the end of today's reading, the people are amazed.  At the same time they glorified God and were also filled with fear.   What they say is, "We have seen strange things today!"   The Greek word translated as "strange" is an important one in terms of how we know or perceive Christ.  It is παράδοξος/paradoxos.  As we can see it is the root of our borrowed word in the English language, paradox.  Para in Greek means by the side of something, alongside something.  Doxa means "glory" but it also means opinion or renown, that which determines a positive value.  So a "paradox" is something strange in that it is uncommon, unexpected, contrary to expectation.   In terms of theological insights and the history of the Church, paradox has come even to define the only ways that we can think of God, or of divine and holy things.  God comes to the world in paradox.  How can a virgin bear a child?  How is it that Jesus is both God and man?  How can God die on the Cross, and yet how can even the human Jesus ascend into heaven?  In the hands of the historical Orthodox hymnographers, these insights and glimmers of paradox shine in myriad poetry and poetic phrases that we have for the figures that populate the story of salvation, and especially of Jesus Christ.  Mary, Jesus' mother, has many names that enshrine and highlight the paradox of her identity.  Often one may find icons painted that are identified by these names given to the many paradoxes we know about her.  Among a myriad of names, she is known, for example, as the Unwedded Bride, or the one who is Greater than the Heavens (for she held the Creator of the universe in her womb).  She is called the Unfading Rose.  Her title (established at the Council of Ephesus in 431) is Theotokos, meaning God-bearer in Greek, or the Mother of God.  It invites us to ponder questions that open us up to think about God, when we ask things like, how can God have a mother?  Paradox, in other words, is the only avenue by which we can know or think about God.  For it is the way that God comes to us, in paradox.  When these townspeople exclaim, "We have seen strange things today!" they are responding to things unexpected, that don't seem to go together.  But this is the way that our eyes are opened to consider the things that are beyond our daily reality, our earthly expectations.  It is the way that God comes to us, in expressions that open us to what we don't know, the mysteries of the reality of God.  This is how God comes to us in signs. 

 

 

We have seen strange things today!

 

Byzantine fresco, Platytera Ton Ouranon, "More spacious than the heavens," 14th cent.  St. Demetrius Church, Patriarchate of Pec, Serbia

 And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.  And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded.  However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.

Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.  And the power of the Lord was present to heal them.  Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."  And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"  But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"

 

- Luke 5:12-26 

 

 Yesterday we read that, so it was, as the multitude pressed about Him to hear the word of God, that Jesus stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And He sat down and taught the multitudes from the boat.  When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.

 

  And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  My study Bible explains that leprosy was one of the most dreaded diseases of Jesus' time.  It brought great physical suffering, as well as total banishment and isolation from society.  So, the person would be cast out from community.  It is also a symbol of our sin.

Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.  And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded."   The priests were in charge of the care of lepers and leprous houses, including issuing a certificate of cleansing, so that the people could again participate in community (see Leviticus 13, 14).  My study Bible cites St. Cyril of Alexandria, who comments that Jesus gave the command to show yourself to the priest in order to convince the priests by a tangible miracle that He is superior to Moses.  The priests hold Moses to be greater than Christ, yet Christ heals a leper immediately and with His own divine authority.  However, when Miriam was struck with leprosy, Moses had to seek mercy from above, and still she was only healed after seven days (Numbers 12:10-15).  

However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.  Let us note that even Christ needs regular time for withdrawal in solitude in order to pray.

Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.  And the power of the Lord was present to heal them.   Here the text introduces us to members of the ruling establishment of the Jews, and they have come from all over Israel.  They will be witness to what happens, and are no doubt present to observe the ministry of Jesus, which by now is well-known.

 

 Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."   And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"  But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"  My study Bible comments that, as shown by the healing of the paralytic, faith is an indispensable condition for salvation.  Faith is collective as well as personal, for, as we can see, the faith of the paralytic's friends helped in his healing.  There are there signs of Christ's divinity that are manifest here.  First, that He knows the secrets of hearts (see 1 Samuel 16:7; 2 Chronicles 6:30).  Second, Christ forgives sins, which is a power that belongs to God alone.  Finally, Jesus heals by the power of His word.

It's quite interesting to begin to observe the responses of the scribes and Pharisees to Christ.  The good news of forgiveness is met with indignance.  "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"  Well, I suppose it is a reasonable theological objection, although by now everyone must be aware that Christ is no ordinary Man.  But Jesus Himself responds to this criticism seemingly as if He understands how it seems reasonable to them, and within their own "bailiwick" of regulating the faith and training and instructing the people.  So He responds with a deeper challenge, plunging right into His own way of responding with the truth.  "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  We can simply imagine the response of the religious leaders.  One imagines they were simply stupefied and unprepared for what they saw, possibly responding with the rest of the people, "We have seen strange things today!"  That word that is translated as "strange" (in strange things) is παράδοξος/paradoxos in Greek.  And yes, that is the root of the word we use in English, "paradox."  In Greek the form is plural, as in strange or remarkable things, but "strange" and "remarkable" don't quite get the full impact of paradox.  What they've seen are things that are totally unexpected and out of the ordinary, as if right smack into the middle of normal life is something so inexplicable as to be seemingly contrary to all we think we know.  That's what it's like to witness one of the miracles or signs of Christ.  And the word is significant, because for the early Christian Church, there was nothing which so defined the divine, and especially the workings of the Trinity, especially the signs of God working among us, as paradox.  In the Eastern Church, hymns are filled with paradoxical images in order to open to us the things of God.  One of the names for the Virgin Mary, for example, is Platytera.   It is the name of a particular icon as well.  It means "wider" or "more spacious."  But because she held the Creator of the Universe in her womb, she is called Platytera ton ouranon, meaning "More spacious than the heavens."  The ultimate paradox, of course, is Crucifixion and Resurrection.  They are inseparable enough so that the Cross means for us Resurrection, and all that this entails, including the banishing of the evil one.  The Eastern Orthodox hymn in the Resurrection service of Easter declares, "Christ is risen from the dead, trampling down death by death, granting life to those in the tombs."   How can we understand this in purely human terms or from worldly expectation?  We can't.  And yet it is true, by dying on the Cross, He trampled death ("the last enemy" - 1 Corinthians 15:26).  And this is not so only for those who would come, but for those "in the tombs" awaiting their own liberation.  What we see on the Cross, which looks like horrific shameful defeat in human terms, is truly the greatest victory of all over the most lethal weapons of the enemy and accuser.  So powerful is the notion of paradox, and so central to our faith it is, that this is the way the early Church found to express the deepest wonders of God, and to open up to us what is ultimately unknowable in its fullness.  But that is precisely what Christ has brought to us -- the strange, unexpected, paradoxical reality we cannot just blink away or rationalize in some odd kind of "reasonable" explanation.  In Shakespeare's "Hamlet," Hamlet is told by his father's ghost of the treachery of his mother and uncle.  His friend from the University of Wittenberg (which was known for the shift from theology to humanism), Horatio, responds with words which might be taken right out of our text, calling this encounter "wondrous strange."  Hamlet responds, "And therefore as a stranger give it welcome. There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy."  Paradox is the one way to describe the surprising work of God, even in our midst, which surpasses our expectations and defies all categories and limitations.  For just as Christ is both God and man (another extraordinary paradox), so even we carry the kingdom of heaven within us and among us (Luke 17:20-21).

 

 

 

 

O faithless and perverse generation, how long shall I be with you and bear with you?

 Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him.  Suddenly a man from the multitude cried out, saying, "Teacher, I implore You, look on my son, for he is my only child.  And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.  So I implored Your disciples to cast it out, but they could not."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and bear with you?  Bring your son here."  And as he was still coming, the demon threw him down and convulsed him.  Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father.

And they were all amazed at the majesty of God.  But while everyone marveled at all the things which Jesus did, He said to His disciples, "Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men."  But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.

Then a dispute arose among them as to which of them would be greatest.  And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me.  For he who is least among you all will be great."

Now John answered and said, "Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us."  But Jesus said to him, "Do not forbid him, for he who is not against us is on our side."

- Luke 9:37-50

Yesterday we read that, about eight days after Peter's confession that Jesus is the Christ,  Jesus took Peter, John, and James and went up on the mountain to pray.  As He prayed, the appearance of His face was altered, and His robe became white and glistening.  And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem.  But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him.  Then it happened, as they were parting from Him that Peter said to Jesus, "Master, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- not knowing what he said.  While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud.  And a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"  When the voice had ceased, Jesus was found alone.  But they kept quiet, and told no one in those days any of the things they had seen.

Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him.  Suddenly a man from the multitude cried out, saying, "Teacher, I implore You, look on my son, for he is my only child.  And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.  So I implored Your disciples to cast it out, but they could not."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and bear with you?  Bring your son here."  And as he was still coming, the demon threw him down and convulsed him.  Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father.  Jesus gives a rebuke to both the disciples and the crowds ("O faithless and perverse generation"), reflecting this point in His ministry and the response of the people to Him here.  While the disciples' faith was incomplete (Matthew 17:19-20), my study bible notes that Christ's rebuke is also to the crowds, whose faith was weaker still (see Mark 9:22-24).

And they were all amazed at the majesty of God.  But while everyone marveled at all the things which Jesus did, He said to His disciples, "Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men."  But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.  Even as all are amazed at the majesty of God, Jesus takes the opportunity to remind the disciples of His Passion which He has already told them about.  My study bible says that His repeated prediction of His Passion was meant to encourage and strengthen the disciples for the terrifying events they would face, and to assure them that He was not powerless (and they have just seen a demonstration of His power), but went to the Cross willingly.  Here He adds a new detail, that He will be betrayed into the hands of men.

Then a dispute arose among them as to which of them would be greatest.  And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me.  For he who is least among you all will be great."  Here we may possibly speculate that the disciples surmise Jesus' Kingdom may be manifesting shortly, given His prediction of confrontation.  Their immediate thoughts are to worldly power and personal position.  In contrast to a selfish interest, Christ points to a little child as the model of discipleship.  My study bible says that the virtues embodied in a little child for discipleship in His Kingdom are humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved.  In the tradition of the Church, St. Ignatius of Antioch is depicted as this child in icons. 

Now John answered and said, "Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us."  But Jesus said to him, "Do not forbid him, for he who is not against us is on our side."  Theophylact sees John's comment as a regret, emphasizing the effects of his conscience in response to Jesus' correction about who is least and who is great, above.  But St. Ambrose comments that John expects full obedience to accompany such blessings.  In either interpretation, says my study bible, Christ's response shows that those acting in good faith are not excluded -- even if they are not currently numbered among the disciples.  Theophylact writes, "See how divine grace is at work even in those who are not His disciples."  But we note also that it is faith that makes the connection and does the true work of discipleship.  John's comment indicates that the others were acting in Jesus' name.  Jesus will also say, "He who is not with Me is against Me, and he who does not gather with Me scatters" (11:23).

Faith is the theme in today's reading.  We start with Jesus' declaration when His disciples had trouble healing a young boy:  "O faithless and perverse generation, how long shall I be with you and bear with you?"  This message is directed both at His disciples and at the crowd; it is the lack of faith in both that creates the difficulty and impacts on the efficacy of the healing.  We note that the levels of faith vary; the disciples lack a certain degree of faith in Christ for this, the crowds have a greater deficit.  But it is faith that somehow makes the connection for the works of grace in the world to manifest.   In this we can take confidence, as Christ's words teach us that it is so, and we have read of so many accounts in which Christ attributes healing -- spiritual, emotional, mental, and physical -- to faith.   See, for example, this reading and this one.  In both of those readings, faith not only creates healing and gives peace, but in fact creates right-relationship and restoration to community.  It touches on all things, on everyone.  There is a different kind of faith demanded in the verses that follow the story of the healing of the boy.  The disciples must hear and accept the word of Jesus' prophecy of His death, His betrayal.  They can't take it in.  To do so requires a great acceptance of extreme contradiction from a human point of view.  How can the Christ, invested with so much power, be betrayed into the hands of men?  They fear even to ask Him about this thing they can't understand.  The paradox is just too great.  They dispute over which of them will hold the highest position in Christ's Kingdom, and Jesus has something new to teach them, contradictory to human systems of position and greatness.  They must be like little children; and he who is least among them will be great.  They are to see Christ Himself even in a small child who comes to them.  It demands faith to accept such things, because faith is required to accept ways of thinking that so contradict what we know from our worldly lives.  How is it possible that the least is the greatest?  And then there is the faith that must teach us about the nature of faith itself.  Those who are not among these disciples, but who have faith in the name of Christ are also on their side.  In short, faith asks us to stretch ourselves, to include new concepts and ideas that we otherwise would not have considered.  Faith asks us to stretch our minds, and to incorporate things which are contradictory to what we know, that bring us into paradox -- into things that seemingly cannot exist at the same time.  But in Christ, all things come together, all things intersect.  When we follow Him, we are invited to understand life as mystery and deepening levels of what we are taught to expect and to accept.  This is the journey of faith, and it is evident through all of the story of the Bible.  In our own lives, we will find faith tested all the time, and challenged in our assumptions and knowledge of the world through our experience.  But faith asks of us to expand and to grow and to find new expectations, even of ourselves and our capacity for acceptance and endurance.  We're asked for faith before we know the outcome of that faith.  We're asked to trust Him.  In this we must persist with courage.

Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me

 Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered, and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.  For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."  And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."

- Mark 8:27-9:1

Yesterday we read that the Pharisees came out and began to dispute with Jesus, seeking from Him a sign from heaven, testing Him.  But He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke  the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"  Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then he put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered, and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  Here is the great question:  "Who do you say that I am?"  It's the question that defines Christianity, and our relationship to Christ.  My study bible says that Peter's correct answer to this question  prevents the Christian faith from being seen as merely another philosophical system or path or spirituality, because it names Jesus as the one and only Son of  the living God.  This understanding doesn't come through human reason alone, but rather by divine revelation through faith (1 Corinthians 12:3).  Christ means "Anointed One," equivalent to  "Messiah."    My study bible draws our attention to the fact that Christ first draws out erroneous opinions about Himself.  This is a way to identify incorrect ideas.  When false teachings are clearly identified, a person is better prepared to avoid them.  It encourages us to understand the importance of identifying heresy, and understanding good theology based on the true identity of Christ.  We note also that it is not time for the disciples to teach others who Christ is; everything depends upon correct timing and unfolding of Jesus' ministry.

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  Jesus' first "news" to the disciples after the revelation of His identity as Christ is that He will suffer.  He offers them the mystery of His Passion.  Popular expectations were the opposite, that in fact the Messiah would reign forever.  The idea that Christ would die was confounding to Peter and would remain scandalous even after the Resurrection (see 1 Corinthians 1:23).  Peter speaks unwittingly for Satan, as the devil did not want Christ to fulfill His mission, says my study bible, and save mankind through suffering and death.

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.  For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."  And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."   Jesus speaks of the cross, a dreaded instrument of Roman punishment exceedingly cruel.  It's also a symbol of suffering by Christians in imitation of Christ.  Tradition teaches that Christians practice self-denial for the sake of the love of God and gospel, says my study bible.  Accepting this suffering or sacrifice is not a punishment, nor an end in itself.  Rather it's a means of overcoming a cruel and fallen world for the sake of the Kingdom.  It is a sense in which the flesh is crucified with its passions and desires for the sake of deeper courage, purpose, and truth (Galatians 5:24).   Here is a key core of the Christian message, that in grasping for the temporal, we may lose the eternal.  But giving up everything in this world to God, we gain eternal riches which are unimaginable (1 Corinthians 2:9).  To save one's soul is to realize life as transcendent of what we know, a kind of eternal blessing of life itself.  To pursue the accumulation of worldly wealth, power, or attractions as one's primary goal is foolish.  This can't redeem a soul, nor benefit a person in the life to come.  Those who will see the kingdom of God present with power are those who will witness the Transfiguration (tomorrow's reading) and also those in every generation who will experience the presence of God's Kingdom. 

The paradox of Christianity has been a central key to the richness of its theology and understanding for 2,000 years.   Particularly for the early Church Fathers who developed the central core of theology and those of the early Councils of the Church, it was paradox that defined the true reality of their faith.  Christ or Messiah was supposed to be a kind of eternal king, one that would restore the fortunes of Israel and bless God's people with plenitude.  Instead, the shocking truth of the revelation of Christ's mission in the world is one of sacrifice and death -- and of course, Resurrection.  Not only that, but our Messiah asks of us to follow in His footsteps, to be like Him.  That is,  it is not the temporal things of the world that guide our faith, our courage, our lives, but rather it is our faith in Him that does so.  What that says to us sets up a great paradoxical perspective.  Just as Christ refuses all temptation to produce a miracle or sign as proof of His divinity, so we should expect in our own lives that outcomes may not always be in accord with our understanding, our desires, and particularly our human expectations.  How we are led through life, and through the course of our faith and its development, testing, and challenges, won't always be the path that we assume is best from our perspective.  Jesus speaks of a kind of exchange, where our perspective is met with another.  We are invited, through faith, to accept a place where our priorities and personal desires may not be considered part of a longer-term goal or even what is truly best for us.  The Cross presents us with this kind of exchange, and with a question:  which way are we going to choose?  Jesus, as Messiah, presents Himself as a suffering servant, fulfilling the prophecy of Isaiah (see Isaiah 53).  His sacrifice on the Cross turns selfishness upside down.  It teaches us what it is to be truly "great."  That is, He teaches that there is far more to what we are as human beings than appetites and worldly desires; rather we are capable of embracing a fullness of life and purpose beyond our imagining.  The Cross in some sense affirms the mystery of God's life for us as revealed in the book of Job, when God asks Job:  "Where were you when I laid the foundations of the earth? . . .  When the morning stars sang together, and all the sons of God shouted for joy?" (Job 38:4,7).  We are asked to enter into a grander, deeper, far more profound reality of life than our own worldly perspectives.  This is the exchange, and the choice always comes to us as paradox.  It is the Cross that asks us which way we will follow.

Blessed are you poor, for yours is the kingdom of God

 Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God.  And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles:  Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor.

And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits.  And they were healed.  And the whole multitude sought to touch Him, for power went out from Him and healed them all.

Then He lifted up His eyes toward His disciples, and said:

"Blessed are you poor,
For yours is the kingdom of God.
Blessed are you who hunger now,
For you shall be filled.
Blessed are you who weep now,
For you shall laugh.
Blessed are you when men hate you,
And when they exclude you,
And revile you, and cast out your name as evil,
For the Son of Man's sake.
Rejoice in that day and leap for joy!
For indeed your reward is great in heaven,
For in like manner their father did to the prophets.

"But woe to you who are rich,
For you have received your consolation.
Woe to you who are full,
For you shall hunger.
Woe to you who laugh now,
For you shall mourn and weep.
Woe to you when all men speak well of you,
For so did their fathers to the false prophets."

- Luke 6:12-26

Yesterday, we read that on the second Sabbath after the first (that is, on a feast day immediately following the Sabbath) Jesus went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."  Now it happened on another Sabbath, also, that He entered a synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.

 Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God.  And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles:  Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor.  Jesus' ministry has gone far and wide, even the Pharisees from Jerusalem and Judea have come to hear Him, and are beginning to engage in antagonism against Him.  The first thing we must note here is Jesus' night of prayer, a communion with the Father that comes before everything else.  It is time to choose the Twelve who will go first to the Jews, and then to all the world with the gospel message.

And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits.  And they were healed.  And the whole multitude sought to touch Him, for power went out from Him and healed them all.   Jesus here is preaching "on a level place," a plain.  We know He preached in all places, and the content we will read of His preaching here is quite similar to the Sermon on the Mount, although not as extensive.  The first thing we read about in these verses is healing, as so many of our recent readings have emphasized.  We recall Jesus' words to the Pharisees who criticized while He ate with tax collectors and sinners:  "Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous, but sinners, to repentance."  We note that members of this crowd have even come from Gentile areas, Tyre and Sidon.

Then He lifted up His eyes toward His disciples, and said:  "Blessed are you poor, for yours is the kingdom of God.  Blessed are you who hunger now, for you shall be filled.  Blessed are you who weep now, for you shall laugh.  Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the Son of Man's sake.  Rejoice in that day and leap for joy!  For indeed your reward is great in heaven, for in like manner their father did to the prophets."  In recent commentary, we have remarked on the power of paradox:  so much of Christian understanding is rooted in the paradox of the Incarnation and what it means for us that the Kingdom is present in our world.  Jesus' teaching here is paradoxical; it is meant to open up our eyes to the presence of this Kingdom and our participation in it.  Life is not about what appearances seem to tell us.  If we are "poor," if we "hunger," if we weep and mourn, we must understand the power of this Kingdom in our midst and its presence in us and among us.  We will be filled, we will laugh, and we inherit a Kingdom -- Jesus' very first message in this sermon.  His disciples must be prepared for the world's adversarial response, but be confident in the rewards and power of faith, of this Kingdom.   And they are not alone, for so were the lives of the prophets, also messengers of this Kingdom.

"But woe to you who are rich, for you have received your consolation.  Woe to you who are full, for you shall hunger.  Woe to you who laugh now, for you shall mourn and weep.  Woe to you when all men speak well of you, for so did their fathers to the false prophets."   Luke reports four "woes" that are not found in Matthew's Sermon on the Mount.  My study bible tells us that woe is an indication not merely of sorrow, but of unspeakable destruction (Isaiah 5:18-24; Amos 5:18-19; Revelation 12:12).   A note says, "Those who prize the vices listed here are liable to the 'utmost misery'; however, they find hope when they sacrifice their earthly blessings in showing mercy to others (Cyril of Alexandria)."  Again, just as with the words "poor" and "hungry" we can read these words, "full" and "rich" in many ways.

Paradox is apparent when the Kingdom is present in the world, especially as it is reflected in the Incarnation -- Christ bringing the Kingdom "more present" in our world.  We initially commented on this word, paradox, in a reading from last week:   Friday's reading, We have seen strange things today!     The people who said that were responding to Jesus' healing of a paralytic, and the word for "strange" in the Greek is literally paradox.  That is, something contrary to common expectation or understanding.  And that is really what the Incarnation is all about.  The Kingdom present to us in this world introduces paradox to us.  How is it possible that those who weep are blessed?  How can it be that we should rejoice when we're reviled and called evil?  Why should the wealthy and full feel or receive woe?  What does it mean that they have received their consolation?  Is it bad when people speak well of us?  This is the introduction of the Kingdom into the world, a way of thinking that sets things based purely on appearance upside down.  Jesus is encouraging everyone to perceive life on different terms than are apparent by daily "worldly" or material life.  It's important that we understand that the presence of the Kingdom has to change our perceptions of day-to-day material understanding and expectation.  There's more to life than wealth -- or, as Jesus puts it elsewhere, quoting from Deuteronomy, "Man does not live by bread alone."  The presence of God brings us a different reality, which we are encouraged here to make a part of our every day lives, our every day consciousness.  And that brings paradox.  Are there things in your life that make you sad and mourning?  Think on the things of God, how God leads and teaches.  Do people treat you poorly?  Look to your own love of God and God's response of love to you.  Take care of yourself and live accordingly, a good life of learning to practice God's love yourself and bringing that love and care into the world.  We have so much more to our reality than is present in a very "worldly" perception of life.  Our faith and the presence of this Kingdom in the world liberates us from "every day" perceptions and launches us into a place of consciousness where we don't have to be like everybody else.  We don't have to live according to the practices of evil, of hatred, or injustice.  We have something better to believe in and live by.  And we don't judge ourselves by how much "stuff" we have:  that leads to delusions and poor behavior that sets a rotten example to the world of what it really means to be fully human, a real human being made by God and living in relationship with God.  Today, we can look around and see the response to life that leaves God and the Kingdom out of the picture.  We can ask ourselves where Jesus' paradoxical teachings are asking us to go.  We can ask ourselves how a much better world can be created by faith.

We have seen strange things today!

 And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  Then He put out His hand and touched him, saying, "I am willing; be cleansed."   Immediately the leprosy left him.  And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded."  However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.

Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.   And the power of the Lord was present to heal them.  Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."  And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"    But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"

- Luke 5:12-26

Yesterday we read that as the multitude pressed about Him to hear the word of God, Jesus stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And He sat down and taught the multitudes from the boat.  When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.

  And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean."  Then He put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately the leprosy left him.  And He charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded."  However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities.  So He Himself often withdrew into the wilderness and prayed.  What is interesting here is the faith that the leper puts into Christ to begin with, when he asks to be healed.  My study bible makes it clear that leprosy was one of the most dread diseases of this time.  It involved tremendous physical suffering and resulted in total banishment and isolation from the society.  It's also a symbol of our sin.   Jesus tells this man to show himself to a priest and follow the Law, thus ensuring full restoration of this man to the community.  My study bible notes Cyril of Alexandria's commentary that Christ gives the command to show himself to the priest in order to convince the priests by a tangible miracle that He is superior to Moses.   The priests hold Moses to be greater than Christ, but Christ heals a leper immediately and with His own divine authority.  But when Miriam, Moses' sister, was struck with leprosy, he had to seek mercy from above, and still her healing took seven days (Numbers 12:10-15).  We note something Luke tells us:  "He Himself often withdrew into the wilderness and prayed."  It's a reminder of what He needs, and what we need!

Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem.   And the power of the Lord was present to heal them.   Luke is dropping hints that Jesus' fame is reaching a place where the authorities are aware of Him.  Above, in the healing of the leper, we're told that Jesus instructed the healed leper to go to the priest and "show yourself."  Here Pharisees and teachers of the law come out of every town of Galilee and also Judea and Jerusalem.  Jesus is fulfilling His main purpose, to teach.  But the power of the Lord is present to heal.

Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him.  And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.  When He saw their faith, He said to him, "Man, your sins are forgiven you."   Yesterday, we read the story of Jesus preaching by the shore of the Sea of Galilee, and telling Peter and his partners (the brothers James and John Zebedee) to cast their nets into the deep, so that a great catch followed on an otherwise unproductive day.  Today, we read of those friends who make the extra effort to get a paralytic to Christ, becoming inventive enough to take the tiles from the roof and lower him down in the midst of the crowds.  In yesterday's reading, the faith of Peter rendered Christ nearby and drew in more disciples who left all to follow Him.   Today we read of the faith of friends moving a paralytic closer to Christ, resulting in the forgiveness of sins.  It's a parallel to the notion of sin, to be somehow paralyzed and unable to move toward God.  It's a kind of metaphor to prayer and intercession, and its great power for all kinds of necessary healing.

And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies?  Who can forgive sins but God alone?"    But when Jesus perceived their thoughts, He answered and said to them, "Why are you reasoning in your hearts?  Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the man who was paralyzed, "I say to you, arise, take up your bed, and go to your house."  Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God.  And they were all amazed, and they glorified God and were filled with fear, saying, "We have seen strange things today!"  The power of God present is revealed to the religious leadership, those who cannot believe that a "man" could have the power to forgive sins.  Jesus isn't only a healer, but also "knower of hearts" -- another attribute of the Lord.  He is revealing Himself by power and action, and exemplifying the grace of God.

The phrase "We have seen strange things today!" uses a word for "strange" that literally is "paradox."   That is, contrary to our understanding or expectation.  And that is really the power of God.  For the early Christians, and particularly the Byzantines and Greek Fathers, "paradox" exemplifies the ministry of Christ and our faith, Christianity.   The central reality of the God-man ("Theanthropos") Jesus Christ is paradox.  How can God be born as a human being?  How can a woman contain God in her womb, the great expanse of the whole cosmos -- Lord of the universe -- in a pregnant Mary?  How does Christ "trample death by death?"  Our Lord coming into our world is the greatest paradox of all, and opens up a realm of questions and mystery that cannot be exhausted.  Think of the people present at this healing and what they must have thought.  The text is really quite emphatic in emphasizing their amazement:  they're filled with "ecstasis" in the Greek -- something that takes them completely out of the normal frame of mind or perception.  They've been shocked into something new, someplace totally outside the norm.  Not only is the glorification of God their immediate response, but even fear or awe "fills" all of them.  To glimpse the presence of God is to come up against something "strange" or "paradoxical" -- something that takes us out of our normal understanding and expectations.  Christ present with the power of the Kingdom is meant to do just that, and faith is necessary to perceive it and to understand it.  Our complacency with what we know has to be shaken, and our faith challenged to grow and to give us a new sense of where faith wants us to travel and expand.  This is the power of the Incarnation, and it is the reality of the Kingdom and its intersection with human beings.  How are we dazzled, overwhelmed, bewildered, amazed in our faith?  Do we understand the power of paradox?  If we don't take that step into the deep (just as Peter and James and John were asked to "launch out into the deep and cast their nets" in yesterday's reading) then we won't get there.  God's presence in the world should always present us with paradox, take us out of "the norm" and give us a deeper mystery to enter into.  How does your faith challenge you today?  A miracle or sign is not meant as "proof."  Instead, it's an opening up to God, to a mystery that is infinite.  It's faith and the love of God that draws us into knowledge and participation.