If you have faith the size of a mustard seed

When they came to the crowd, a man came to him, knelt before him, and said, ‘Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water. And I brought him to your disciples, but they could not cure him.’ Jesus answered, ‘You faithless and perverse generation, how much longer must I be with you? How much longer must I put up with you? Bring him here to me.’ And Jesus rebuked the demon, and it came out of him, and the boy was cured instantly. Then the disciples came to Jesus privately and said, ‘Why could we not cast it out?’ He said to them, ‘Because of your little faith. For truly I tell you, if you have faith the size of a mustard seed, you will say to this mountain, “Move from here to there”, and it will move; and nothing will be impossible for you.’

- Matthew 17:14-21

My study bible notes that sickness, especially epilepsy, is often connected to demonic activity in scripture. I think it's important to consider scripture from the perspective it demands of us: this is a type of literature that is not meant to be treated as merely a "how to" manual, a historical textbook, or a work of fiction. Scripture is in a category of its own - it will always work in us and with us on many levels at once. I believe, as well, that one cannot limit its impact and its unfolding. Scripture may work on levels of which we are aware and unaware at the same time in us. Neither can we predict how it will work to give us insight and help in the future. So, by noting that illness - especially epilepsy - is often connected to spiritual sickness - or demonic possession - we are not making a statement about epilepsy or any other illness, except to say that we understand that to Christ all illness is concern for mercy and healing. What is natural to us, and what is unnatural? How do we understand what it is to live in a fallen world? We understand suffering, we understand the love of a father for his child, and we understand the harm this disease is doing to the child. A father kneels before Jesus and tells him, "Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water." In other words, the child has no control over his life in some sense, the epilepsy causes him to harm himself, to fall into fire and water. We are to understand the demonic activity at work that is harming the child.

The man continues to tell Jesus that he has brought the child to the disciples but they could not cure him. Jesus answers, "You faithless and perverse generation, how much longer must I be with you? How much longer must I put up with you? Bring him here to me." Jesus responds at this time by chastising his disciples for their lack of faith. The phrase "faithless and perverse generation" is a quotation from Deuteronomy 32:5. Had the disciples enough faith, this demon could be cast out. Nothing can withstand the power of Christ, especially its bonding activity in us via faith. (See Friday's reading.) The power of the demonic, of hell, cannot withstand the power of the bond of faith. We understand Christ to be Lord of all. This is especially so in the sense that in this gospel we have just read of the Transfiguration, the apostles' vision of the Kingdom, and the reality of the Trinity, and of Jesus' divinity. My study bible notes: "To everyone in need he says, 'Bring him here to me!'"

My study bible continues with this note on the text: "Exorcisms require sincere faith combined with prayer and fasting. Faith is a gift of God, either (1) an assent to the truth, which profits the soul or (2) a special gift bestowed by Christ which effects things beyond man's power. But it is always both a belief and a trust." I think these words are quite powerful. When Jesus tells us what we can achieve with faith only the size of a mustard seed, I need to ponder what this faith is: a belief and a trust. I have no doubt, myself, about the power of faith to counter demonic activity, to break the gates of hell. The bond between God and human beings is something more powerful than we know. It's our faith that activates this power in our lives. But there is so much more to it than meets the eye. We seek God's will and God's purpose, we seek to understand what it is to serve, and to be the servant of all. There are rules to this kingdom that are not earthly rules. And there's the rub. We can't really apply a worldly, material sensibility to the understanding of this power. Within that framework, we come to a place where we must understand that the goals of the kingdom, the perspective and framework of a spiritual life, may be something quite different from a world in conflict with its values. Jesus, of course, heals the young boy - the demon is cast out. And in this case, we come to understand the lack of faith in the disciples which is responsible for their failure. But how do we come to apply this to ourselves, and to understand where faith is and what it does? How do we come to understand our own need and our lack of faith in this context? I often feel that my faith is lacking when I delve into a sense of the futile, of worry or depression. Those times of "dark nights" where God seems far away, and the courage of faith is missing are times when I seem at great conflict with myself. There's the worldly perspective on success and failure or achievement, and then there is the loving voice of faith and encouragement, God's "face," if you will, of love. If I seek to heal and to help, have I met with success? If I seek to be servant to all, or at least to God and to God's purpose of love, have I paid attention to what is important? These are the questions I ask. But there are tremendous influences in my life that tell me all the time that this is nothing: the world of competition, where achievement may simply mean my worthiness is based on how many impressive tasks that others can see, is often in complete opposition to this life of faith.

God's work is often unspectacular, happening in private, in places where healing and love can work unannounced or untrumpeted before others. We forget that so many of Jesus' healing miracles took place in private, and in so many instances he advised those whom he healed to say nothing to others. A life of faith will teach us not just to honor what we know from scripture, from those things that have been revealed to us, but also what we find in the heart - in that centered place that knows love and that communicates with us in prayer. The struggle, I find, is retaining faith in that love, long past the world and its notions of popularity, fame and trumpeted glory. Where do you find your faith - belief and trust?

Transfiguration

Icon of the Transfiguration - Theophanes the Greek, 15th cent.

Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, ‘Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.’ While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, ‘This is my Son, the Beloved; with him I am well pleased; listen to him!’ When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, ‘Get up and do not be afraid.’ And when they looked up, they saw no one except Jesus himself alone.

As they were coming down the mountain, Jesus ordered them, ‘Tell no one about the vision until after the Son of Man has been raised from the dead.’ And the disciples asked him, ‘Why, then, do the scribes say that Elijah must come first?’ He replied, ‘Elijah is indeed coming and will restore all things; but I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased. So also the Son of Man is about to suffer at their hands.’ Then the disciples understood that he was speaking to them about John the Baptist.

- Matthew 17:1-13

The Transfiguration of Christ is celebrated as a major feast day in the Orthodox, Anglican and Roman Catholic churches. In the East, this event is called a theophany - a manifestation of God. As in Jesus' baptism in the Jordan, it is considered to be a revelation of Trinity: Christ himself is transfigured, revealing his divinity, the Father speaks as testimony, and the Spirit is present as the dazzling light surrounding Christ and overshadowing the entire mountain. This light, which in icons is often depicted with a blue tinge to express its spiritual origin, is considered a manifestation of "uncreated divine energy" in the Eastern theology. The revelation of divinity is considered to be that which is Christ's by nature, in eternity, not bestowed at this moment recorded in the gospel, but rather revealed to his disciples. The voice of the Father speaks in the present tense, "This is my Son, the Beloved."

My study bible notes that "a high mountain" is often a place of revelation in Scripture. Moses and Elijah as figures in this revelation are important representations of Jewish tradition. Moses represents the Law and all those who have died. Elijah represents the Prophets. We recall that Elijah did not experience death - and so this is understood to indicate all those who are alive in Christ. Thereby this Transfiguration experience includes all who bear witness to Christ as Messiah, who is the fulfillment of the Old Testament: the living and the dead, the Law and the Prophets. In Moses and Elijah is also representation of the communion of the saints. The bright cloud recalls the cloud that went before the Israelites in the wilderness, the symbol of God's extraordinary presence.

For the apostles, this revelation is immediately recognizable on the terms with which they are familiar. Peter, shortly after we are told of his confession (see Friday's commentary), sees it as a sign that the Kingdom has come. He therefore suggests building booths, as was done at the Feast of Tabernacles (the feast of the coming Kingdom), which are symbols of God's dwelling among the just in the Kingdom. The apostles recognize Moses and Elijah; and they have already been taught by Jesus that Malachi's prophecy regarding the return of Elijah refers to John the Baptist (see previous commentary). Luke 1:17 refers to John's ministry of prophecy "in the spirit and power of Elijah."

What does it mean to be transfigured? What does this revelation of Christ's divine nature teach us? What about its relation to the bright cloud in the wilderness, the sign of God's presence among us? We also recall Moses' illumined face and his participation in revelation and the covenant on the "high mountain." What is this light, this divine light? It is a sense in which we human beings are given glimpses of divine realities - we don't see God "face to face" but yet we are allowed this grace, this understanding, this Presence of God's nature. I see it as a revelation of great help and assistance. We are assured of this Presence that is with us, guiding us, leading us forward, and in covenant with us. God and human beings are made for relationship with one another. And, as we cannot know God in God's full Being, we are at least given God's great love, which includes manifestation and revelation and understanding which we can grasp. The apostles have an awareness of what is happening here, they understand that this revelation is not simply about the past, the fulfillment of the promise of the Scripture and spiritual history they know - but it is also about the future promise of the Kingdom. It is the revelation of a reality that surpasses time's limitations, something that is ever-present, even if we cannot always be present to it ourselves - even if we do not experience its full reality.

Most of all, Transfiguration is a gift. It stands in for the answer to prayers for God to make himself present to us in any form; it is the grace of revelation. It is hope and the promise of faith. It lets us know that we are meant for communication - regardless of how limited we are. We will receive and we will be fulfilled. Our Suffering Servant is not only the Divine Son revealed, but He is also with us, in our time-bound state of life here on earth, and he will share the sorrows of life bound by our limitations as well. The apostles return not only with this vision of revelation, but also with a changed understanding and acceptance. The experiences of Jesus' followers are coming in a great rush now, and from a deeper place of perception and understanding. He is repeatedly teaching them that he will suffer persecution as John has already. And in the midst of these warnings, this great revelation.

What does this "uncreated light" say to you? What does it mean that we look for a world transfigured? What would it mean to experience this overshadowing light of the Spirit in ourselves? It is a hope that whatever is Good, that which is created in us and that which is for us to share, will be a transforming power. Via faith, we hope to share in these gifts of the divine, of energy and grace, and to come to terms with our own natures as reflected to us as members of that kingdom. I think we'd do well to dwell on that light, to pray with this image, and to hope in its Presence.

Get behind me, Satan

From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, ‘God forbid it, Lord! This must never happen to you.’ But he turned and said to Peter, ‘Get behind me, Satan! You are a stumbling-block to me; for you are setting your mind not on divine things but on human things.’

Then Jesus told his disciples, ‘If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it. For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life?

‘For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.’

- Matthew 16:21-28

In yesterday's reading, we read of Peter's confession of faith, and Jesus' pronouncement that this would be the rock upon which his church will be built. In today's reading, Jesus begins to inform his followers about the meaning of his messiahship and how it will be lived. Jesus is a suffering messiah, as in Isaiah's prophecy of the Suffering Servant.

Peter, in many recent readings, has begun to play a very vocal part in the interaction of the disciples and Jesus. We can clearly begin to see his leadership role in the ways in which he is signified as speaking for the others. It seems to me that Peter is in some way representative in many ways of the growing understanding of the apostles and at the same time the conflicts and misunderstanding they are going through. In today's reading, after Jesus has described what he will endure at the hands of the religious leadership, Peter takes Him aside. Peter's idea of the Messiah is traditional: that the Messiah will reign forever, that he will be established at Jerusalem as ruler in a political kingdom. The idea of a suffering Messiah is scandalous to traditional Jewish thought. I think it's important to recall, once again, that Matthew's gospel was written for an audience oriented to Jewish tradition. "Peter took him aside and began to rebuke him, saying, ‘God forbid it, Lord! This must never happen to you.’"

But Jesus has his own uncompromising reply to Peter's rebuke: "Get behind me, Satan! You are a stumbling-block to me; for you are setting your mind not on divine things but on human things." Jesus clearly understands the importance of the Passion that he will endure and its centrality to the will of the Father. He must be a suffering Messiah. He will take on the sins of the world, in so doing he offers redemption and reconciliation; and at the same time an indictment of evil, an instrument of Judgment.

Jesus continues: "If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake will find it. For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life?" In some sense, this may be one of the most important passages of scripture we can read and remember. The essence of Christ's ministry is summed up in these words. We exchange one life for another. We live a life to the glory of the kingdom, and in so doing, all of our lives become sacramental in this sense. My study bible has an interesting note regarding verse 25 ("For those who want to save their life..."): "Here Jesus states the central paradox of the Christian faith. In grasping the temporal, we lose the eternal; in sacrificing everything we can know, we gain unimaginable riches. In dying, we live."

Jesus goes further: "For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom." This is a statement of exchange, of justice and judgment, and of the reality of this kingdom. My study bible has a note that says that "seeing the kingdom" may refer to the Transfiguration which will occur immediately after this.

I think it is important, however, to pay attention to all the elements included in this passage. Passion, crucifixion, resurrection, Judgment, kingdom. Jesus is not just the Suffering Servant, but his death and his passion will play itself out for the will of the Father - a great, transformative, powerful reality is setting itself into motion. We are at once healed and reconciled via this exchange, we are set an example, and justice is served. The forces of evil that draw us to hate the ideas of the kingdom, to fight against the reality of that kingdom within ourselves are thereby indicted in the death and execution of one who lives to do the Father's will. And yet, this death, bringing Judgment is an act of the greatest mercy, and the greatest sacrifice and service. It is an act of reconciliation that will open to all of us the way to go forward, the way out of sin and condemnation, the way to this kingdom - regardless of who we are, where we have been. It calls us all in its call of love and mercy and inclusion. A tremendous paradox indeed. When we open our hearts to the presence of God, to this reality of so much paradox, we must be prepared to expand our understanding and perception of all of these concepts: of judgement and justice, of mercy and love, and of what we may be asked to give up in order to serve something much greater than our own understanding can necessarily grasp. St. Peter works as a great example to us, our suffering and struggling humanity in discipleship. We are asked to go, sometimes, where we do not want to go. But it is that great Love that draws us forward, nevertheless.

On this rock I will build my church

Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do people say that the Son of Man is?’ And they said, ‘Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.’ He said to them, ‘But who do you say that I am?’ Simon Peter answered, ‘You are the Messiah, the Son of the living God.’ And Jesus answered him, ‘Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’ Then he sternly ordered the disciples not to tell anyone that he was the Messiah.

- Matthew 16:13-20

My study bible has, as it does so often, quite an interesting note on this passage. It makes me think. "Who do you say that I am?" says my study bible, is the greatest question we can ever face. It goes on to state that "Peter's ringing confession, 'You are the Christ, the Son of the living God, is an insight given to Peter by the Father. Jesus' messianic identity and divinity, the mystery hidden from eternity cannot be truly known by human reason, but only by God's revelation." It then cites 1 Corinthians 12:3 as reference: "Therefore I want you to understand that no one speaking in the Spirit of God ever says 'Jesus is accursed!' and no one can say 'Jesus is Lord' except in the Holy Spirit."

In the original Greek of Matthew's gospel, Peter says, "You are the Christ, the Son of the Living God." I think therefore, it's a good idea to consider the meaning of "Christ." My study bible continues: "Christ means 'the Anointed One.' Christ is the Son of the living God, whom the Father has anointed with the Holy Spirit (Acts 10:38). David says, 'Therefore God, Your God, has anointed You with the oil of gladness more than Your companions' (Ps. 45:7). Isaiah, speaking in the name of the Lord, says, 'The Spirit of the Lord God is upon Me, because the Lord has anointed Me' (Is. 61:1).'"

In light of this understanding of Christ, we can continue with Jesus' words to Peter. ‘Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it.’ Jesus uses a play on the word for "rock" in Aramaic and Greek (petros/petra). It's interesting to me that it is once again Peter who is speaking out, as we have seen in the past several readings. But Peter/rock is the confession of faith, the union and bond formed through this faith and this recognition - this ability to perceive what is revealed by the Father. What we have here, then, is a tremendous bond in union and in recognition and thereby the creation of relationship between the Father and the body of Christ, the Church. This is what is conveyed, made real, by Peter's confession. This is the rock of faith.

My study bible notes that in the Old Testament, "gates" suggest a fortified city. Hades, or hell, is suggestive of death and the powers of death. Therefore we are to understand that this great rock, this confession by virtue of union on some level with the Father, this revelation that is recognized within the believer, will shatter the gates, the stronghold of hell. That is, all the powers of evil, of death, of limitation, of slavery.

In all the gospels (again, according to my study bible's notes), church is mentioned twice by Jesus, here and in Matthew 18:17, describing the true Israel whose citizenship is heavenly. This is the body of Christ - what my study bible calls "the divine-human organism." The note continues to say that to this church "comes the call of Jesus for the whole of mankind to abide with Him and in Him (Eph. 1:23)."

As we deepen our understanding of Jesus and his ministry through these gospels, we are drawn ever-deeply into an awareness of relationship. In this case, we come to understand the power of the bonds of that relationship in faith. Jesus continues, 'I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.' So, we come to understand the great depth of this relationship, and equally its invincibility, its tremendous strength through this process of bonding. What has been revealed and accepted in the creature via the Father, expressed through a confession of faith, holds the keys to the kingdom. It is such a powerful bond that it breaks the gates of hell. Moreover, what is bound on earth via such relationship has such depth, enters such dimension of spiritual reality, that whatever is bound or loosed (also words of relationship) on earth is also bound or loosed in heaven.

We are given tremendous access to all spiritual reality through this relationship, through true faith. Does this not teach us even more than all that has come before of the tremendous, precious need for discernment? Shall we not take it seriously that what we put our faith into can create such tremendous opportunity, spiritual freedom and privilege? What does it mean to be bound via relationship that is this strong, this potent and this far-reaching? Our covenant is not merely a personal confession, it is a revelation of relationship even to the Father. It is over this that Jesus rejoices. I am reminded, as deliberate metaphor, of the ways in which prayer ropes (used for praying the Jesus Prayer) are made. Knots, rather than beads, are used for a prayer rope. Each knot (forming a station on the rope) is made up of nine knots in its interior - 3x3, a triple Trinity, standing in for our relationship, our bond to Father, Son and Holy Spirit. The monks who fashion these ropes do so with this union, this bond, in mind: what is made in such confession is unbreakable, and strong enough to smash the gates of hell and their figurative allusion to all that opposes this kingdom and what it can do for mankind. I will remember this passage when I use my prayer rope in future.

Watch out, and beware of the yeast of the Pharisees and Sadducees

The Pharisees and Sadducees came, and to test Jesus they asked him to show them a sign from heaven. He answered them, ‘When it is evening, you say, “It will be fair weather, for the sky is red.” And in the morning, “It will be stormy today, for the sky is red and threatening.” You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times. An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.’ Then he left them and went away.

When the disciples reached the other side, they had forgotten to bring any bread. Jesus said to them, ‘Watch out, and beware of the yeast of the Pharisees and Sadducees.’ They said to one another, ‘It is because we have brought no bread.’ And becoming aware of it, Jesus said, ‘You of little faith, why are you talking about having no bread? Do you still not perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? Or the seven loaves for the four thousand, and how many baskets you gathered? How could you fail to perceive that I was not speaking about bread? Beware of the yeast of the Pharisees and Sadducees!’ Then they understood that he had not told them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees.

- Matthew 16:1-12

The Pharisees and Sadducees wish for a sign from heaven, to prove that Jesus is Messiah. My study bible notes that the time of the Messiah is indeed a time of signs. But the signs that have already been performed by Jesus are lost on the Pharisees and Sadducees, despite the fulfillment of Isaiah's prophecy as noted in yesterday's commentary. They demand something yet more spectacular, some proof of which they can approve that will convince them, without faith, that Jesus is indeed a messianic figure. For this reason, this failure to recognize the signs already coming, Jesus chastises them for their inability to "see," to perceive what is happening in their presence. "When it is evening, you say, 'It will be fair weather, for the sky is red.' And in the morning, 'It will be stormy today, for the sky is red and threatening.' You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times."

Jesus continues: "An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah." This is his final word to the Pharisees and Sadducees in this particular encounter. This is not the first time (nor even the second) that we have encountered these scathing words in Matthew's gospel, "an evil and adulterous generation." Indeed, the words and scathing commentary are the same and given for the same reason in the reading noted (see link). Those who cannot follow nor accept what is given by Jesus, such as the people who followed him up the mountain in yesterday's reading, are asking for signs out of their disbelief. They have failed to discern the presence of the kingdom that has come near to them. As in the previous reading noted above, they have failed to discern that which is "greater than Solomon" which is before them. And, also, as in the previous reading (see link), the sign noted is the sign of Jonah. Jonah was three days in the belly of the whale. This is an allusion to the three days between Jesus' death and resurrection.

Finally, we move on to the next "scene" in our story. Jesus has joined the disciples and they reach the "other side." Once more, a pattern repeats itself. They've rowed across the water. There are concerns for food, for not having enough bread. The disciples have forgotten! Jesus, still brooding on his encounter with the religious leadership, says to them, "Watch out, and beware of the yeast of the Pharisees and Sadducees." And here occurs one of the comic moments in scripture that I personally have great fondness for. The disciples really don't understand him at all. Not only have they forgotten bread, they have no idea what Jesus is talking about. "They said to one another, ‘It is because we have brought no bread.’" So, it's not just the Pharisees and Sadducees that cannot discern nor understand. Jesus' own disciples are having trouble with their understanding as well! The difference is, however, that they are willing to listen and to learn. They continue to follow. They have faith and are not demanding signs as proof. Their faith is engaged in their hearts already.

"Jesus said, ‘You of little faith, why are you talking about having no bread? Do you still not perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? Or the seven loaves for the four thousand, and how many baskets you gathered? How could you fail to perceive that I was not speaking about bread? Beware of the yeast of the Pharisees and Sadducees!’ Then they understood that he had not told them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees." I think that we have to beware of this teaching ourselves. Faith engages us in the heart. It's something that happens internally in us. When we pray, we pray for engagement with a spiritual life, with a "personal" relationship to the kingdom, to the Three in One Persons which we recognize as part of Christian faith. In the figure of Christ, we have the great figure that has come into the world to engage us, as one of us. He has brought all of Himself here, into our world, in order to engage, to present, to bring the kingdom near. How we perceive from there is up to us.

How does one open up one's heart to receive? One's spiritual ears to hear and eyes to see? Clearly, Jesus is indicating here that there are ways in which we can block that perception. There are ways of thinking, ideas and self-limitation which we can receive from others, which can in some sense poison our own capacities for receiving. This is what Jesus is calling "the leaven of the Pharisees and Sadducees." We recall the demand for a sign, the demand to meet the conditions imposed on God for how God is to present Himself to the world. Do we place demands on the holy that come from rather arrogant, self-centered and self-serving human perspective? Or are we here instead to be expanded by revelation from God? How does this relationship work? To what end has God created us? If it is not for our own growth and expansion, then what, instead? We can go one way or the other. How do we choose to grow? How do we serve God?

Bread in the desert: the four thousand

After Jesus had left that place, he passed along the Sea of Galilee, and he went up the mountain, where he sat down. Great crowds came to him, bringing with them the lame, the maimed, the blind, the mute, and many others. They put them at his feet, and he cured them, so that the crowd was amazed when they saw the mute speaking, the maimed whole, the lame walking, and the blind seeing. And they praised the God of Israel.

Then Jesus called his disciples to him and said, ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.’ The disciples said to him, ‘Where are we to get enough bread in the desert to feed so great a crowd?’ Jesus asked them, ‘How many loaves have you?’ They said, ‘Seven, and a few small fish.’ Then ordering the crowd to sit down on the ground, he took the seven loaves and the fish; and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. And all of them ate and were filled; and they took up the broken pieces left over, seven baskets full. Those who had eaten were four thousand men, besides women and children. After sending away the crowds, he got into the boat and went to the region of Magadan.

- Matthew 15:29-39

As in Mark's gospel, Matthew includes a second feeding of the multitude - this time four thousand people. It's important to understand that Jesus remains in Gentile territory, after yesterday's story of the Canaanite woman. In Matthew's gospel, the Canaanite woman is the beginning of an awareness that the future Church will spread to all people. Jesus is not only the Messiah to the Jews, the Son of David, but this Messiah is Lord for all people. Following that story, we immediately have the story of this feeding of four thousand in Gentile territory. There is the allusion, again, to the Eucharist, to the compassion that Christ extends to all who are there in faith, who want and value that which he has to offer. When one hears the phrase in Church, "The Holy Gifts to the Holy People," we can understand how this relationship is determined not by birth but by faith. These gifts are there for those who want them in faith, who value what it is that is offered in this relationship.

Once again, it is a sign of Jesus' divinity that he creates a multiplicity of food for feeding the people, new matter where there previously was not enough. So the signs and wonders that have gone out among the Jewish people are now also shared with many Gentiles.

It says something to me that this story begins with Jesus leading the way, so to speak, up the mountain. He does not go to the crowds. The crowds follow Him. Therefore, all of these people who have come for one thing or another - many healings: the lame, the maimed, the blind, the mute - have come as followers, out of volition. We have a clear allusion to the words of Isaiah:

Then will the eyes of the blind be opened
and the ears of the deaf unstopped.

Then will the lame leap like a deer,
and the mute tongue shout for joy.
Water will gush forth in the wilderness
and streams in the desert.

Isaiah's prophecy then, is not only for the children of Israel, but Israel will be expanded to include Gentiles. All Jesus has to do is simply go up the mountain, and sit down. All who need him will come to him, they will follow him. And his work leads to a universal praise, in this passage, for the God of Israel.

So, Israel, in its spiritual sense, is expanded by faith. Those who have followed, who value the gifts that are offered, who want all that Jesus has to give, are those who become a part of this kingdom, who enter into its citizenship. One could immediately ask the question: "Well, who wouldn't want these gifts on offer? Great healing, miraculous feeding, and all that is included in our reading?" But I think there is much more to this story. Jesus' gifts to those who follow are not merely "free" bargains in a marketplace where he's seeking followers. They are the result of the faith within the hearts of these believers, those who will truly wish to follow. There is a great circuit created by faith, that links us up into this relationship that determines citizenship in this kingdom. Jesus leads, and those who are drawn to him are those who are led to greater understanding and faith. It is an ongoing process, not just an exchange as in a marketplace. A deepening relationship that grows, and rewards that are startling and surprising are conveyed by this relationship and this deepening understanding of faith. There is the revelation of understanding of the God of Israel. I don't think that this can be underestimated. Varying degrees of spiritual comprehension and understanding existed at all times and all places in the world, if you ask me. But what we ask from faith is not just to think the "right" things, to worship the "right" God, but to discern a deepening and expanding spiritual reality that reveals itself to us through time and through faith. We ask not so much for a kind of equal exchange, but for a deepening revelation, a deeper understanding, for that "God of Israel" that is after all the foundation of spiritual reality in our faith to become more to us. We want to understand more of divinity, more of beauty and more of truth. We want to understand more of what love is and how it works. And we wish to become more like God as we grow in relationship. This is why this adventure of spiritual understanding is not simply for one people or another, and it does not exclude anyone either, because it is a discovery of a greater and greater field of spiritual power and its reality. It is a deeper revelation of the reality of what constitutes this "Other" addition to life that we call spiritual, that is God. We recall St. Paul's sermon on the "unknown god" which he preached in the vicinity of the Acropolis to the Greeks who already had so many gods, they had even included a shrine to the god which they were aware they did not yet know. Spirituality, worship, a reaching for the divine and for the things that are worthy of worship, has always been with us and I trust always will be. But we ask, in our faith, for more. Ultimately, it is this for which we will always continue to hunger and thirst, and this is the food that Christ has given to us and continues to give.

He leads, and we who wish for more will follow. We wish to know this God of love, this God of Israel, this God exemplified in Jesus. What do you wish for in this relationship of faith? What more would you like - with what spiritual food do you wish to be fed? Ultimately, the search for a spiritual life is one of asking to empty in order to be filled, that we may know this glory, this beauty, this truth, and this love. And that we may be so blessed as to live more deeply in expansion of these qualities in ourselves through our faith and our relationship to its Source. Jesus has led the way. How do we follow? For what more do you seek?

Have mercy on me, Lord, Son of David

Jesus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, ‘Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.’ But he did not answer her at all. And his disciples came and urged him, saying, ‘Send her away, for she keeps shouting after us.’ He answered, ‘I was sent only to the lost sheep of the house of Israel.’ But she came and knelt before him, saying, ‘Lord, help me.’ He answered, ‘It is not fair to take the children’s food and throw it to the dogs.’ She said, ‘Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.’ Then Jesus answered her, ‘Woman, great is your faith! Let it be done for you as you wish.’ And her daughter was healed instantly.

- Matthew 15:21-28

I must say that I have a particular fondness for this story, because of the feisty quality of the exchange between this woman and Jesus. I consider it a particularly characteristic story of Middle or Near Eastern dialogue; people are bargaining and arguing in a way that may seem a little harsh to some ears. But, in effect, we see the great humanness of Jesus, how much he is a man of the people. While he never loses his identity as Christ or Messiah, and as Teacher and great Healer, he also speaks directly with this woman. We must understand the notion of testing or even goading the woman can be done with affection - it is this that is going to prompt her to reveal her faith, and how much she wishes for this gift from Christ.

This story also appears in Mark's gospel, but my study bible points out two major differences between the story as it appears in Mark 7:24-30 and here in Matthew's gospel. Matthew says "the lost sheep of the house of Israel" while Mark says only, "Let the children be filled first." In Matthew the woman is recorded as shouting, "Have mercy on me, O Lord, Son of David." For these differences we must take into account the Jewish orientation of Matthew's gospel and therefore his concern to show Jesus as the Son of David, who is, as my study bible puts it, "endowed with divine majesty even in his humanity."

The woman begins with great concern for her daughter, who has a demon. She is not merely pestering Jesus, she is actually shouting at him. Impudent, indeed, one might say! We are told that Jesus does not answer her at all. I would guess, just based on my own impression, that this implies he somehow is studiously seeming to avoid her by not answering and keeping his silence. But, one notes, he does not command her to silence either. The disciples, however, are obviously annoyed. They come to complain to Jesus, to tell him that he must send her away, because she is bothering them by continually shouting at them. Quite obviously, this woman is shouting to be noticed! So Jesus responds to his disciples' request to send the woman away, by informing her, "I was sent only to the lost sheep of the house of Israel."

So, the woman proceeds to try a different tack. But she came and knelt before him, saying, ‘Lord, help me.’ This is a humble appeal. She is no longer shouting, but kneeling humbly before him and asking for help, calling him Lord. She does not give up and go away. She really wants what she is asking from him. Jesus responds to her with what seems, to many ears, like a great insult. He answered, ‘It is not fair to take the children’s food and throw it to the dogs.’ But my study bible has a note about this response. "Jesus' answer should not be understood as an insult, but as a way to reveal the treasure of the woman's faith. In her can be envisioned the future Gentile Church, the true Israel, coming to Christ." I agree with the great value placed on this woman in this gospel as the vision of the future Gentile Church. But I also would like to point out the traditional value placed on argument in a Middle or Near Eastern context. As Jacob wrestled with the angel for his blessing, so we can see here the similar figure of this woman, who will not leave without what she is after from this Lord, this divine figure of Christ. In this context, argument is seen as a good and positive thing. Christ is spurring her on to respond to him. It is already a strange and unusual thing that he would be talking with the woman to begin with, and he is engaging her rather than sending her away. And the woman responds with the perfect answer in this context: "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table." She is not going away, she is engaging with him again, responding within the opening she has been given by Jesus. "Even the dogs eat the crumbs that fall from their masters' table." She will get her blessing, just as did Jacob. "Then Jesus answered her, ‘Woman, great is your faith! Let it be done for you as you wish.’ And her daughter was healed instantly."

I think it is important to remember this rather feisty encounter, for a number of reasons. It teaches us the willingness with which Jesus engages us. I don't believe that we can predict how Spirit will engage us in the process of the development of faith. We cannot limit how God will be at work in our lives, with what small opening into our psyches we can begin the journey of faith. Jesus' goading of this woman, even his seeming insult, was a way to bring out her faith. She showed who she was, she kept trying to reach Christ and to make a connection with him until she got her blessing that she desired. We must see the final connection that has been made between Lord and believer, and the great transformative breakthrough in our understanding of what constitutes Church, and where and when it appears that happens because of the story of this world, now told through so many centuries.

I think God engages us often through negative experiences. I know that in my own life the times when I have fallen on my face due to my own fallibility and imperfection have been times when I had the most to learn from my prayer life - by going through the resulting disaster (large or small) with prayer and learning. There was no other way that I would change or engage with God on that level of depth that was within myself, except through the process of opening up and revealing who I was. In this way, the depths of my own psyche were revealed and healed, I became more aware of how I needed to change and at the same time develop a deeper relationship with God. This woman has in fact brought out all that she is in quite a creative way to put her supplication before Christ. Jesus equates her persistence with a great faith. And these are the words that we in turn must live by.

Where is your persistence? How does it manifest itself? Do we expect life to be handed to us on a platter, without work or change or digging deeply into ourselves for a response and a dialogue with God? I don't think the importance of dialogue can be underestimated. A back and forth tussle between ourselves and the divine can be engaged on every level. Our worldly expectations, after all, tend to be so different from the ones we may be given via our faith. The One with whom we dialogue is after all the great Other. God is much too far beyond our scope of reality to be limited by our expectations. It is we, instead, who are constantly challenged to unlimit our own perceptions and expectations. It is we who so often will find ourselves in places we least expect - or are even prepared for - because of faith. It is faith that challenges us to use our creativity and vigor and imagination and persistence to continually expand our understanding and awareness of where God may wish us to go or open up our own awareness of who we can be, on ever-deepening levels of identity.

Where will you go today, and how will you engage Christ to teach you and to bless you? The journey will not always follow a strict path or conform to our expectations. God is much too powerful and too great for that.