But let your "Yes" be "Yes," and your "No," "No." For whatever is more than these is from the evil one

 

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's thrown; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."

 

- Matthew 5:27-37 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  In yesterday's reading, Jesus taught, "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

  "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  My study Bible explains that the issue here is not the God-given mutual attraction of men and women, but the selfish promptings of lust.  Sin does not come out of nature, it says, but out of the distortion of nature for self-indulgence.  Thoughts that enter the mind involuntarily are not sins, but temptations.  They only become sins when they are held and entertained.  It's important to emphasize the selfish component of what is being discussed here, which leads to viewing and using other human beings in a materialistic way.

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  My study Bible says that this imagery isn't to be taken literally, but rather refers to decisive action to avoid sin and to continue in purity.  Jesus repeats this imagery in Matthew 18:8, in discussions regarding the use of power and notions of what constitutes "greatness" in His Church.  One's right eye is considered precious, but if one's gaze is meant to covet or own another, or to look upon another with kind of lust that leads to abuse, it is necessary to make a correction.  One's right hand may reach out selfishly to harm or to seek to grasp what does not belong to oneself, to reach beyond a proper boundary.  The imagery implies that something one cherishes may be causing one to sin grievously, and thereby must be let go.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, Jesus repeatedly condemns divorces (see also Matthew 19:8-9), and emphasizes the eternal nature of marriage, my study Bible tells us.  The possibility of divorce on the grounds of sexual immorality makes it evident that marriage can be destroyed by sin, such as abuse.  

 

 "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's thrown; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."  My study Bible comments here that trust cannot be secured by swearing an oath by things that are not in the possession of human beings anyway -- the only answer is simple integrity.  

Jesus tells us all, "But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."  It would seem that these words of advice from Christ put a great deal of emphasis on meaning -- on lending true meaning to the language we use, our communication with others.  For if our "Yes" is truly "Yes," and our "No" is truly "No," then what we have done is maintain a meaning and integrity that goes beyond simply personal responsibility.  We will have, in fact, restored language to its power and potential, and even more importantly, to its truth.  And there we get to the crux of what Christ means and who He is.  Jesus will teach us that He is the way, the truth, and the life (John 14:6).  He will call the Spirit, the "Helper" whom He will send, the "Spirit of truth" (John 16:13).  At the same time, He calls the devil the "father of lies" and says that "there is no truth in him" (John 8:44).  In the Revelation we're told that those who will remain outside the city of God, with no access to the tree of life, will include "whoever loves and practices a lie" (Revelation 22:14-15).  So, in Christ's statement here in the Sermon on the Mount regarding our use of language, there is a great deal to be discerned about what it means to have integrity, especially in terms of whether or not the words that come from our lips contain integrity and meaning, are blessed with truth, and do not constitute lies.  So much, in fact, hangs on the need for our words to convey their true meaning, that Jesus includes these specific teachings in the Sermon on the Mount, and advises us to lay aside swearing and oaths, and all manner of seeming vehemence, and simply let our "Yes" be "Yes," and our "No" be "No."  For when an individual begins to allow one's own word to become corrupted with lies and dissembling, with self-delusion or misleading statements, that leads to a corrupt way of life, corrupt practice.  When this becomes a habit for a person, or within a family, or a society, then the false and misleading use of language becomes an increasingly corrupting influence.  We can see this throughout history in the use of language as a political tool, the corrupting use of images to convey a false sense of values where there is none, of integrity where it doesn't exist, of promises that turn out to be lies.  In Nazi Germany, what was called the Ministry of Public Enlightenment and Propaganda relentlessly cranked out self-serving images and slogans in deliberate effort simply to gain and hold power.  The same can be true of many totalitarian regimes in various countries and using various political systems.  And, of course, with the use of corrupting language, the same can happen in a country we consider a democracy -- simply because a "Yes" is not really "Yes," and "No" is not simply "No," but false and misleading statements, slogans, and platforms are used to mislead and to corrupt.  It is we who must make up our minds to follow Christ in His advice about our own language and its integrity as the only certain way to begin to put a halt to ever-widening circles of corruption that are started simply through propagandistic lies, slogans meant to mislead, language used simply to gain power through half-truths and smokescreens.  While the world will continue to entertain misleading notions and utopian promises, we can begin to look at Christ's truth -- for He is the One who doesn't sell us short and doesn't sugar coat a mission of truth.  We look to Him to teach us and guide us, even within a maelstrom of competing images, interests, and public voices designed to turn us one way and another, to gain someone power and authority, to point us in one direction that serves a false god with a narrative that takes us down a rabbit hole whose destructive effect on human beings we only see with hindsight.  If we start to practice His way, to let our "Yes" be "Yes" and our "No" be "No," then we will have begun to stop the spread of the falsehood, to take a stand against misleading, to start with ourselves to join in His integrity.  It is Christ who says to us that whatever is more than this is from the evil one.

 
 

 

 

There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man

 Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.  When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips,
But their heart is far from Me.
And in vain they worship Me,
Teaching as doctrines the commandments of men.'

"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."

He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning this parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within a defile a man."

- Mark 7:1-23

Yesterday we read that, after Jesus had sent the disciples off across the Sea of Galilee to Bethsaida, and He went to the mountain to pray, when evening came, the boat was in the middle of the sea; and he was alone on the land.  Then He saw them straining at rowing, for the wind was against them.  Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by.  And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled.  But immediately He talked with them and said to them, "Be of good cheer!  It is I; do not be afraid."  Then He went up into the boat to them, and the wind ceased.  And they were greatly amazed in themselves beyond measure, and marveled.  For they had not understood about the loaves, because their heart was hardened.  When they had crossed over, they came to the land of Gennesaret and anchored there.  And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.  Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment.  And as many as touched Him were made well.

 Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.  When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:  'This people honors Me with their lips, but their heart is far from Me.  And in vain they worship Me,
Teaching as doctrines the commandments of men.'  For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."  My study bible tells us that the issue here is not the observation of Jewish customs or traditions, which Jesus never prohibits (Matthew 5:17-19, 23:23).  What is at issue is the setting of human tradition which is contrary to the tradition of God, as Christ points out here.  The tradition of the elders is a body of interpretations of the Law, which the Pharisees and the scribes held as authoritative as the Law, and often superseded it.  Therefore, in Jesus' example, according to this tradition offerings (called Corban) could be promised to God in a way that property or earnings could still be used for oneself, but not for anyone else -- including parents.  My study bible notes that secondary traditions such as this obscure the primary tradition of the Law, which is contained in God's commandments.  

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning this parable.  So He said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within a defile a man."  My study bible explains that food cannot defile a person because it is created by God and is therefore pure.  Evil things are not from God, and these are what defile a person.

It's interesting to observe Jesus' actions with regard to His followers, His disciples.  When they are criticized by the religious authorities, the Pharisees and the scribes, Jesus responds with a rigorous defense.  And as we may observe in other passages, He does so not simply by defending them, but by going on the offense.  He responds with His own criticisms of the practices of the religious leaders and their hypocrisy.  As is also consistent in Jesus' teachings, and especially in His criticism of the religious leadership, there are two important points to the criticism.  First of all, placing the desires of men (the tradition of the elders) above the desires of God (as taught by the Law).  And secondly and concurrently, the fact that God's Law is made through compassion, whereas the desires of human beings -- even couched in tradition -- reflect hidden motivations of selfishness, and run contrary to God's love and mercy which is the intent of the Law.  The Law was given to create community, right relatedness, and any tradition that obscures this aim runs contrary to the intentions of God.  Therefore Jesus states that a primary commandment, to honor one's father and mother, cannot be superseded by regulations regarding giving.  Let us keep in mind the dependency of elderly parents upon their children at this time.  There were no pension systems, but people -- as is true throughout history -- were dependent upon their children in their old age.  To prevent one's own income from being used to help support one's parents when elderly is a kind of hard-heartedness, even if for stated good intentions such as a gift to the temple.  Moreover, Jesus also teaches the crowds in today's reading, and goes yet further in His criticism of the leaders, based on their own criticism of His disciples who have not practiced ceremonial washing.  It is not food that spiritually defiles human beings.  It is rather that which "comes out" of human beings which is defiling.  This somewhat poetic and cryptic statement is explained more deeply in private to His disciples.  If we take in a food that isn't good for us, the body rids us of it.  But the issue here -- as was mentioned, interestingly, in yesterday's reading regarding the apostles hearts that could not take in the miracle of the loaves -- is precisely the human heart.  Do foods enter the heart?  What is it that dwells in our hearts?  It is the things we harbor there, in our center, that may come out of us to be expressed in the world which defile us:  evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  Through Christ's teaching, the Church historically has understood that a truly reflective life, mindful of what is in our hearts, becomes His command.  More than outward appearances, the essential importance of care of the heart becomes the standard and the norm in Christ's teaching.  His harshest criticisms are for the hypocrisy of the leadership, which couches these "evil things" that proceed out of the heart behind a formal observance of Law and tradition.  Jesus calls us to a deeper practice of humility before God, a deeper union with Creator than an appearance-based understanding of how we are taught to live.  This is not to throw away the law or even tradition, but to find a deeper and greater understanding of union and obedience before Creator.  He expresses a profound compassion and love as the currency of relation and communion with God, one which holds the "praise of men" to be secondary.  John's Gospel tells us that "even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God" (John 12:42-43).  Today's many versions of political or social correctness may also serve to mask hypocrisy, focusing attention on particular outward appearances and even usage of particular words, rather than the compassion and sincerity of the heart.   Perhaps that should not surprise us in a time when a deep love of God is something that is "optional" and extraneous to modern social norms.  We are going to worship or serve something as human beings, whether or not we are conscious of the needs of the soul to do so.  The importance, then, of a consciousness of the heart becomes all the more important, and a value that we should not lose.  Let us consider the cruelties that are covered up through an emphasis on outward appearance, the "little things" that slip out from us when our only concern is conformity.  It takes courage to love God with all one's heart and mind and soul and strength, and to live life in the world accordingly (Mark 12:30-31).  The Scriptures are filled with people who throughout history have embodied that courage; sooner or later there is always conflict with "the world."  Let us consider the state of our hearts, the love of God that may fill us and cleanse, the virtue that heals the world through this depth of the place of the soul. 

The stone which the builders rejected has become the chief cornerstone

Then they came again to Jerusalem. And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him. And they said to Him, "By what authority are You doing these things? And who gave You this authority to do these things?" But Jesus answered and said to them, "I also will ask you one question, then answer Me, and I will tell you by what authority I do these things! The baptism of John -- was it from heaven or from men? Answer Me." And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?' But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed. So they answered and said to Jesus, "We do not know." And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."

Then He began to speak to them in parables. "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to vinedressers and went into a far country. Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers. And they took him and beat him and sent him away empty-handed. Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated. And again he sent another, and him they killed; and many others, beating some and killing some. Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.' But those vinedressers said among themselves, 'This is the heir. Come, let us kill him, and the inheritance will be ours.' So they took him and killed him and cast him out of the vineyard. Therefore what will the owner of the vineyard do? He will come and destroy the vinedressers, and give the vineyard to others. Have you not even read the Scripture:

'The stone which the builders rejected

Has become the chief cornerstone.

This was the LORD's doing,

And it is marvelous in our eyes'?"

And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them. So they left Him and went away.

- Mark 11:27-12:12

Yesterday we read about Jesus cleansing the temple, in which He overturned the tables of the moneychangers, the chairs of the sellers of animals for sacrifice, and drove out those trading in the temple. On His way to the temple, He passed a fig tree which sprouted early leaves, but no fruit, and on return He spoke of the power of prayer to move mountains. In the temple, He quoted, "Is it not written, 'My house shall be called a house of prayer for all nations'?"

Then they came again to Jerusalem. And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him. And they said to Him, "By what authority are You doing these things? And who gave You this authority to do these things?" The chief priests and temple leadership ask a serious and reasonable question. Jesus has acted (in yesterday's reading) as a king; His action of cleansing the temple is that of the authority of the Messiah. So serious is the question that we have representation of the fullness of the religious leadership.

But Jesus answered and said to them, "I also will ask you one question, then answer Me, and I will tell you by what authority I do these things! The baptism of John -- was it from heaven or from men? Answer Me." And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?' But if we say, 'From men'" -- they feared the people, for all counted John to have been a prophet indeed. So they answered and said to Jesus, "We do not know." And Jesus answered and said to them, "Neither will I tell you by what authority I do these things." My study bible has an interesting note on this passage: "Answering the angry opposition's questions is often not wise. Their question By what authority are You doing these things? is logical, for Jesus acts are messianic. And there is an answer: the authority is that of Himself and His Father. But, knowing they seek to entrap Him, He will not say so. He leaves them with their question unanswered, and in confusion over His question. Those who claim to have the answers are left admitting their ignorance." I like the way that Jesus uses language to rather neatly turn the tables on them, using their own hypocrisy against them and their fear of the people. Our King remains a non-violent one, with language as His weapon, avoiding the conflict of a direct answer! Once He engaged in the cleansing of the temple, however, the stage was set for conflict - He has discredited the leadership on their own territory. In some way He also teaches us that they frankly don't deserve an honest answer; it is they who hide behind their fear of the crowds, and the treatment of John.

Then He began to speak to them in parables. "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to vinedressers and went into a far country. Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers. And they took him and beat him and sent him away empty-handed. Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated. And again he sent another, and him they killed; and many others, beating some and killing some. Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.' But those vinedressers said among themselves, 'This is the heir. Come, let us kill him, and the inheritance will be ours.' So they took him and killed him and cast him out of the vineyard. Therefore what will the owner of the vineyard do?" At issue is the "ownership" of what is God's. How do we truly bear spiritual fruit? Who are those in charge of this place of fruitfulness, where a harvest is expected at vintage-time? The servants sent by the owner are the prophets, like John the Baptist, who have been "sent" through the ages. (In Isaiah 6:8, we read: "Then I heard the voice of the Lord saying, 'Whom shall I send? And who will go for us?' And I said, 'Here am I. Send me!'") The son in the parable is clearly meant to be Jesus, and this way Jesus exposes their thinking about Him. My study bible notes, "The bearing of fruit is the mark of vital spiritual life." What we must truly take a look at here is the motivation of the leadership - to hold onto power at any cost, and to seek to do so through coercion rather than righteousness, or spiritual fruitfulness.

He will come and destroy the vinedressers, and give the vineyard to others. Have you not even read the Scripture: 'The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'?" Jesus tells the parable fully against the temple leadership, and it reflects the symbolism of the colt ridden into Jerusalem in the Triumphal Entry. The vineyard is to be given to others. The "faith that moves mountains" from yesterday's reading and Jesus' discourse on faith, is the faith that makes the rejected stone the chief cornerstone.

And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them. So they left Him and went away. My study bible says, "With this parable, Jesus totally discredits the religious leaders of Israel and establishes Himself as Messiah. The religious leaders plainly understand Jesus' criticism and would have Him arrested, but they feared the multitude and a possible insurrection. The leaders in Jerusalem were often viewed by the people as collaborators with the Romans, seeking to maintain their positions. Therefore the people tended to favor popular charismatic figures such as Jesus." The leadership, of course, will not stop working against Jesus - and what Jesus has prepared His apostles for will come about. The real question is how is this done? With righteousness and justice? Or using other means? It is always our choice. It depends on what we value most -- "for where your treasure is, there your heart will be also," Matthew 6:21.

So let us take this question for today -- what is the faith that moves the mountains? What is the force that builds a movement that can take the rejected stone and it becomes the chief cornerstone? To understand this kind of faith and power, it is necessary to understand the parable Jesus teaches about the vineyard-owner (God) and the vinedressers and servants. How do we see ourselves in service to God's righteousness? Do we align ourselves with God's will, or do we seek to own what is not really ours to own, to control it through our own selfish whims and what we think we gain through this behavior? It all comes down to what we put first. Jesus has taught repeatedly (as reported in the Gospels) the first great commandment, and will go on to so so very shortly in Mark's: "Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength." This is what is put first, and love of neighbor follows. To understand this commandment properly, we see life as sacramental: what we have as a gift is given back to God, so that we understand our relationship to our world and our neighbor. It is this mistake the leadership is failing to make, and so their world will be turned upside down. But let us consider this story, with its conflict over a kind of ownership, a parable for ourselves and our lives. What do we claim to own and use without following that first great commandment? How do we live a really sacramental life, which sets us down in right-relatedness to others? How might our world be turned upside down by our failure to understand this message, and to see ourselves and our choices in the proper light? And where is our faith that can turn a world upside down, and move mountains?