Let the little children come to Me, and do not forbid them; for of such is the kingdom of God

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason  man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."

In the house His disciples also asked Him again about the same matter.  So he said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

- Mark 10:1-16

In yesterday's reading, Jesus continued His response to the disciples' dispute about who would be greatest. We recall that He uses the example of a little child, and addresses the use of power on His terms:  "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."

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason  man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."   Once again, we note that the real emphasis here in Christ's ministry is teaching.  The Pharisees come from Jerusalem, across the Jordan, and they ask Him a question regarding divorce, seeking to test Jesus.  At this time, divorce was debated topic.  The Pharisees tended to come down on a more strict side, further in alignment with Jesus' position on the matter than other groups among the religious leadership.  There were also rules prohibiting divorce and remarriage to the same person, as dowries were an issue that could be subject to abuse.  Under the Mosaic Law, generally speaking, easy access to divorce had become the norm, and so abuse was an issue.  In this context, Jesus repeatedly condemns divorce and instead emphasizes the spiritual and eternal nature of marriage, that it comes from God.   We should note also that divorce was not possible for a Jewish woman, only a man.   As with His overall approach to the religious practices of the day, Jesus returns to the intent of the Law, the perspective of God, in quoting from Scripture (Genesis 1:27, 5:2, 2:24).

 In the house His disciples also asked Him again about the same matter.  So he said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."   Here in Mark's Gospel, the emphasis on fidelity in marriage is very strong.  Alone with the disciples, this strict interpretation is given.  But in this context of marriage as a divine and blessed institution, we should also understand that, just like our communion with God, marriage can be abused by sin.  In the early Church, divorce was allowed for particular cases of abuse and desertion and for sexual immorality, but in all cases recognizing the spiritual tragedy of the circumstance.

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.  Once again, little children become the focus, as in Jesus' teaching in the readings from Monday and Tuesday.  This time, Jesus expands on the example of how the "littlest ones" are to be treated.  He holds the little children as examples of spiritual attitude, so to speak, our approach to the kingdom of God.   Theophylact comments, on a similar passage in Luke, "A little child is not arrogant, he does not despise anyone, he is innocent and guileless.  He does not inflate himself in the presence of important people, nor withdraw from those in sorrows.  Instead, he lives in complete simplicity."

It seems to me connected that just before Jesus speaks about marriage, He expounds upon the use of power to His disciples, using the image of a little child as one whom they must receive as if they receive Christ, and if Christ, then also they receive the Father.  (See the readings from Monday and Tuesday.) There is just a depth of connection in the image of the little child and in the divine aspects of marriage.  First of all, in the earlier readings, Jesus is speaking of the bedrock of right-relatedness.  He teaches us about the use of power in His Kingdom, and in particular, specifically to these disciples who will be the bishops of His Church.  If, in His name, we are to receive even a little child as if we receive Him, and hence the Father, and if so doing confers true greatness, then what of our conduct within marriage, given by God and sanctified in the Church?  The eternal quality of this relationship is stressed by Jesus, but there is also the depth of relatedness He stresses.  If they are to receive a little child who comes to them in His name as if they receive both Christ and the Father, then consider this depth of relationship that Jesus expresses, repeating Scripture:  "the two shall become one flesh."  In the face of child we are to see Christ, but between spouses there is no barrier at all, and one must see one's own face in the other.  This speaks of marriage as a single unit, a place of completeness and complementarity within union.  This is the also the ground for children, but in itself is a holy union.  Note that procreation is not the purpose of marriage as expressed here by Christ; rather, it is this depth of union that is its holy purpose; and in this understanding, children are a blessing.  Jesus' words are not meant to be harsh; rather they are words that teach us about love, and the wonder that is possible for us with God's grace.  As we are transformed through grace and faith, each made in the image and likeness of God, so Jesus frames marriage.  As human beings meant for this likeness and image, so we also enter into marriage as a sacred institution, a place for holiness to dwell.  It is within this depth of communion that Jesus speaks of breaking the bonds of marriage with abuse, and this is how we should consider His teaching.  It is love that is of the essence here, a love sanctified by holiness and beginning and ending with our Creator.  Yes, it is an ideal, and we have all of our humanity that is uncovered and exposed through our relationships -- but this is in order to heal and to learn love and compassion.  Finally, we go to the icon of the child, held up as an image of the faithful who would enter the kingdom of God.  In a child's face is approachability and directness, a simplicity that really has to do with an openness to the things of love that come from holiness, true ἀγάπη/agapē -- and this is the way that Christ wishes for all of us to be in approaching the things of God.  It is what the disciples, and we, are to see in the heart of the child.  Let it be so for each one, an image toward which we travel on the road of our faith.

I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them

Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.

"I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. Now they have known that all things which You have given Me are from You. For I have given to them the words which You have given Me and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me. I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. And all Mine are Yours, and Yours are Mine, and I am glorified in them. Now I am no longer in the world, but these are in the world and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled. But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves. I have given them Your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not pray that You should take them out of the world, but that You should keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them by Your truth. Your word is truth. As You sent Me into the world, I also have sent them into the world. And for their sakes I sanctify Myself, that they also may be sanctified by the truth.

"I do not pray for these alone, but also for those who will believe in me through their word, that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that he world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that he world may know that You have sent Me, and have loved them as You have loved Me. Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.

"O righteous Father! The world has not known You, but I have known You; and these have known that You sent Me. And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them."

- John 17:1-26

Because it is Thursday of Holy Week, today the lectionary skips forward to the final words of Jesus' address to His disciples at the Last Supper, just before His betrayal. It is His prayer to the Father. From this prayer was shaped much of our theology, including the basis for the Nicene Creed. My study bible says, "We find our Lord's words bearing witness to His divinity and His filial relationship with the Father."

Jesus spoke these words, lifted up His eyes to heaven, and said: "Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was." It is time, it is His hour. My study bible points out that this is a sign of divinity - the power over time. Not until it is the proper time will this happen -- His exaltation on the Cross. Hence, the glorification that belongs to both Christ and the Father. It says, "God is glorified when salvation and eternal life come to His people." Eternal life -- the power to draw Him with us -- is explicitly laid out here: it is the power to know God and Christ. My study bible says, "The knowledge of God, which is eternal life, goes far beyond rational or academic pursuit; it is participation in divine life and communion with God. Thus, eternal life -- life proper to the age to come -- is an ongoing, loving knowledge of God in Christ." He has finished the work He was given to do, bearing His life and divinity incarnate as a human being in the world, and He is going on to the place of glory with the Father that was His before the world was. It is a complete circle -- and all of this reality incorporates the One whom we know as Christ.

"I have manifested Your name to the men whom You have given Me out of the world. They were Yours, You gave them to Me, and they have kept Your word. Now they have known that all things which You have given Me are from You. For I have given to them the words which You have given Me and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me. I pray for them. I do not pray for the world but for those whom You have given Me, for they are Yours. And all Mine are Yours, and Yours are Mine, and I am glorified in them. Now I am no longer in the world, but these are in the world and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled." Here is an illustration of the "vine and the branches," the metaphor that He has used with the disciples at the Last Supper. God's name is a powerful way of expressing God's Person and presence. In the Old Testament, my study bible notes, the term "the name" was reverently used as a substitute for God's actual name, "Yahweh." The "name" is thus the extension of all things of God, including God's power, and the word given through Christ to those whom God has gathered to Him. In this prayer to the Father, He prays for those who could "hear" and "receive" and "keep" this word. So, all who receive -- specifically, here, the Apostles -- are "in His name." And this is a living reality, a participation, a living relationship. For this, which glorifies Him and the Father, He prays - that they will be sustained in His name after Christ has returned to the Father, "that they may be one as We are." My study bible says, "The word they have kept is Jesus' revelation, and especially the new commandment to love one another, which is a definitive mark of discipleship."

"But now I come to You, and these things I speak in the world, that they may have My joy fulfilled in themselves. I have given them Your word, and the world has hated them because they are not of the world, just as I am not of the world. I do not pray that You should take them out of the world, but that You should keep them from the evil one. They are not of the world, just as I am not of the world. Sanctify them by Your truth. Your word is truth. As You sent Me into the world, I also have sent them into the world. And for their sakes I sanctify Myself, that they also may be sanctified by the truth." What is the joy of which He speaks, here? It is the joy of that life in the word, in the name, and its fulfillment, that He prays for. My study bible says, "Inasmuch as Jesus comes from the realm of divine existence, He confers a heavenly identity and life on those who are joined to Him. In fellowship with Him, the disciples attract the world's hatred." We know what persecutions will follow. It is a life in which we belong to the Father and the Son and Spirit -- in God's name -- but our vocation is in the world. Here, Jesus prays for the Apostles, but through their word, others will also be of this "name" in the world. To be sanctified is to be made holy; as my study bible says, "to consecrate, separate, set apart from the world, and bring into the sphere of the sacred for God's use." The "holy" is always "set apart." So, by God's truth all those who are in His name are sanctified, set apart for purpose and mission. St. John Chrysostom has interpreted this verse: "Make them holy through the gift of the Spirit and by correct doctrine." The truth is inseparable from this loving relationship and from holiness and mission.

"I do not pray for these alone, but also for those who will believe in me through their word, that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that he world may believe that You sent Me. And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one, and that he world may know that You have sent Me, and have loved them as You have loved Me. Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world." Here, the prayer, in all its effects, aims and desires, is extended to all of those who will follow the Apostles -- all through whom the Apostles' word will live (that is, the word which has been given to them by the Father through Christ). This is the whole of the future Church, which, my study bible says, "participates in the life and glory of the Father and the Son by the power of the Holy Spirit. Christians enjoy two kinds of unity: vertical, with the Trinity, and horizontal, with one another, the latter rooted in the former." This prayer is so complete that He holds all who will come equal with the Apostles in this relationship, "that they may be made perfect in one," each participating in the fullness and eternity of this union.

"O righteous Father! The world has not known You, but I have known You; and these have known that You sent Me. And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them." The union is complete: knowing God, and participating in God's love and reality in total relationship, is the aim. My study bible says, "We cannot have love for God the Father, or receive His love, apart from the knowledge of (communion with) the Father. The purpose of the knowledge of God is to impart the love of God." And so, this is our mission, our vocation. It is that fullness and its growth and power through us and with us that He seeks.

So let us consider today, on the eve of His crucifixion, what it is to love and to be loved by God, complete in a circle with Father, Son and Spirit, to participate in that life and relationship and communion, and to grow in such. We, of course, are to spread that love -- as vine and branches, we are to bear fruit and reach out to one another. Let us consider today, then, love and what it is to have joy in this love that is of God and spreads through us to the fullness of depth that is incalculable and eternal. What is it that God loves us so much as to keep us with Him in eternity, for which Christ prayed, for which the Spirit is alive and at work in our world? We who consider ourselves a part of this Church for which He prays, not of the world but in it, how do we feel that joy and know God? How do we know and live that love in His name and His word? For what are we set apart and sanctified?