Whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea

"But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where

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

And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where

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

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

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

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

- Mark 9:42-50

Yesterday, we read that Jesus and His disciples went and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."

"But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'their worm does not die, and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'their worm does not die, and the fire is not quenched.'"   My study bible calls these verses "one of the sternest warnings Christ ever gave."  Here, it's directed at the disciples. A note reads: "Little ones, like the 'little children' [verse 37, in yesterday's reading], are humble believers with no pretensions to greatness.  Leaders are to be 'last'; faithful and serving.  A major cause of stumbling for Christians is that their leaders seek to be great.  To bring leaders to servanthood, Jesus requires not physical mutilation but uncompromising detachment, even from the most precious relationships or possessions, if they cause sin.  As a negative motivation, he portrays eternal torment."   The repeated verses are from Isaiah 66:24; "hell" here is Gehenna.

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."  My study bible tells us, "This difficult passage, directed specifically to the disciples, mixes both negative and positive images of salt.  This may be a combination of statements made by Jesus in different contexts:  (1)  The fire with which everyone will be seasoned (lit. 'salted') seems to refer back to the fire of judgment (vv. 47, 48).  (2)  Every sacrifice will be seasoned with salt tells us suffering will happen to all who follow Christ, a positive experience when undertaken in humble faith.  (3)  Salt is good (v. 50) refers to the special quality of life expected of disciples, particularly those whom Christ has called to spread His gospel.  Have peace with one another suggests that one way to lose flavor as salt is to be striving for greatness (v. 34)."

We note that Jesus' warning here is to the disciples, those who would become leaders and teachers in the Church; the great warning is over doing anything that causes one of the little ones to stumble.  Their responsibility must be taken as seriously as possible;  and the great way to assure their own seriousness is through humility.  That is the great message of today's reading.  Yesterday, we read that Jesus taught the disciples, "If anyone desires to be first, he shall be last of all and servant of all."  This was after they had been squabbling with one another about who was greatest, even as He'd just taught them that He Himself would suffer many things.  The next "step" in this teaching was to place a child in their midst, and to tell them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."   It is a consistent teaching on humility, on the importance of the littlest ones, on the essential need for leadership to place itself in the place of servanthood.  Finally, the disciples report they've seen others casting out demons in His name, and Jesus tells them more about humility:  "He who is not against us is on our side."   Whoever offers one in His name even a cup of water will not lose his reward, He told them.  But today we get the deeper and starker warnings about the need for humility, especially where the "little ones" who also bear His image are concerned.  We hear images from other Gospels, such as the Gospel of Matthew and the Sermon on the Mount, when Jesus speaks of cutting off a hand or foot, or plucking out an eye -- all preferable to losing everything in the purifying fire of God's love.  If God's love is a fire, then that which cannot be like it will perish in that fire.  It's better to live by adopting the humility to discard whatever seems a part of us that can't grasp and live out His words about how we treat the little ones -- especially those who feel called to leadership in this Church, a special responsibility that reflects on Him, to those to whom His "little ones" are entrusted.  If you've known the arrogance of hierarchs, who but for the love of Christ would drive "little ones" from their care, you understand the importance of these words.  Servanthood is not easy for one in a position of authority, but all of us are called to the kind of humility Jesus is talking about here.  The power of His words must not be lost to us because each one of us may be a teacher for someone else, an image, an example of our faith.  His words teach us that in every encounter with another person, we are to see Him in the midst, remember His presence, and convey the love He has, however we may be able to do so.  It doesn't mean we see everyone else as perfect, but it does mean we might think of how we'd like to be corrected, or perhaps the times we just can't hear a correction; all of these possibilities still exist in the eyes of love.  But, how can we bear love truly if we don't have humility?  How do we hear the words Christ gives us without humility?  How do we walk away with love, if necessary, without humility first?  Better to cast off anything we need to from ourselves, than to lose who we are in Him, in His love.  Better to sacrifice what we need to, for life.  The goal is to have salt in ourselves, and peace with one another. For this we may find ourselves seasoned with fire, and our sacrifices seasoned with salt!

Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me

 Then they departed from there and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.

Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."

- Mark 9:30-41

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

  Then they departed from there and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Repeatedly we've read about Jesus wanting to be hidden or to have private time with His disciples (not wanting anyone to know He was in a house, or withdrawing into the wilderness).  This time it seems clear that His withdrawal with the disciples is so that He may prepare them for what is to come.  My study bible says that "the disciples were afraid to ask Him, perhaps because they were aware of their own dullness and had become sensitive to His rebukes; or perhaps because they did not want to face the fact of His coming death."

Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.   A note here tells us:  "While Jesus is revealing His future suffering and death, the disciples are discussing personal ambitions, having possibly misunderstood Jesus' earlier words about His second and glorious coming (8:38) and the power of the Kingdom.  They miss the point of suffering and discipleship.  For they have performed many miracles and have exercised great power, and now they are tempted by pride and desire for position.  So serious is this issue that the remainder of this chapter is cast against its backdrop."  It's interesting that Mark's Gospel seems to give us several instances in which the disciples are somewhat like misbehaved children, engaging in squabbles they don't want the Teacher to know about, afraid to ask question to show they don't know something, or possibly fearful of the answer.  It is the childlike quality that we notice, a hint of "immaturity" as disciples, again teaching us about growth in this process.

And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all." My study bible says, "The passion for position must be displaced by a decision to be last, to serve all people.  Beyond even humility, service is active care and love for others."

Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  A profound teaching, one from which we can continually extract meanings.  The child is a good symbol of discipleship, as we have seen from the behavior of the disciples, in a number of ways, both positive and negative.  But the overall message is one of the importance of oversight of rank and social prestige:  we are to see -- in His name -- even a child as Christ.

Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."  My study bible says, "This discussion is the aftermath of who would be the greatest.  Sectarianism and triumphalism (the attitude that one creed is superior to all others) are forbidden, for God's working transcends our limited perceptions.  One is either for or against Christ, but it is not always ours to know who is on which side."

There are a couple of themes to explore here.  One is the issue of child-likeness.  We see the disciples behaving somewhat like children on a number of occasions.  They failed to understand the feedings of the four and the five thousand.  Jesus, when He remarked upon it, warned them to "beware of the leaven of the Pharisees and of Herod."  It's a kind of immaturity in discipleship, a sign of their need to grow in His care and through His instruction, through the process of discipleship, of living and being with Him.  In today's reading, we pointed out their fear of asking Him about things they can't understand, and their squabbling over who would be the greatest.  All of these things remind us of childhood behavior.  But then again, how many of us as adults, and our contemporaries, are really so far away from this childish or child-like behavior?  Certainly as disciples or followers of Christ, we're to understand ourselves to be on a kind of journey, where we are learning just as they are learning in the stories of the Gospels.  The image of the child, then, serves as an image of each of us in this sense.  If we are all in a process of maturity, on a road, on His Way, then we have to understand ourselves on these terms, as those who grow and learn.  On the other hand, Jesus has also commanded that to follow Him, we must become like little children, and has given us positive statements, even commands, about being like a child:  "Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it." (We will read this point of view in Mark's next chapter.)  So, entering into this Kingdom and into discipleship gives us positive and negative aspects of child-likeness, but we are to understand that we must be like children, ready to learn and to absorb, and entering into a process of needful maturity, so that our flaws and immaturity will be exposed to us all along the way in this journey of eternal life.  Part of that maturity is how we see others; are we going to squabble over who is the greatest?  Are we going to learn what service is, or even how to treat others graciously?  Can we learn this tremendous lesson of how each one in His name is also bearing His image?  These are difficult, lifetime lessons, but they are things we will always be working on, signs that we're gaining some maturity in discipleship, the way ahead He provides us with.  The great central point of maturity the Gospels give us is the figure of Christ Himself; we must seek to be like Him.  This is discipleship, and it's why the little ones received in His name are equal to receiving Him; it's why those who are also doing His work must be seen as those who are "on our side," and it's why when someone gives them (or even us) a cup of water to drink in His name, because we are His, he or she "will have his reward."  To be in His name or to bear His image isn't a static state, a one-time sworn allegiance.  Instead, it's a process of growth and maturity, it's being on a path, a road, a way (John 14:16).  We are on a road, going somewhere.  Let us remember where we're heading and how we're supposed to grow, and the things we're to grow into as we mature in discipleship.

Lord, I believe; help my unbelief!

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

- Mark 9:14-29

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

 And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them.  Immediately, when they saw Him, all the people were amazed, and running to Him, greeted Him.  And He asked the scribes, "What are you discussing with them?"  My study bible points out here that the Lord is loyal to His own -- Jesus doesn't ask the disciples what they are discussing with the scribes.  Rather, it 's the scribes who have to answer.

Then one of the crowd answered and said, "Teacher, I brought You my son, who has a mute spirit.  And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid.  So I spoke to Your disciples, that they should cast it out, but they could not."  He answered him and said, "O faithless generation, how long shall I be with you?  How long shall I bear with you?  Bring him to Me."  Then they brought him to Him.  Neither the scribes nor the disciples answer here, but the man who needs help for his son.  My study bible says that "faithless generation" is said of all, including the father and the disciples.

Then they brought him to Him.  And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.  So He asked his father, "How long has this been happening to him?"  And he said, "From childhood.  And often he has thrown him both into the fire and into the water to destroy him.  But if You can do anything, have compassion on us and help us."   I think it's important to note how destructive to human life the unclean spirit is; it's a characteristic of evil, that which diminishes life.  My study bible says, "The man's comment, but if you can do anything, is prompted by the disciples' inability to cast out the demon.  What Christ's disciples can or cannot do reflects on the Lord Himself."

Jesus said to him, "If you can believe, all things are possible to him who believes."  A note tells us:  "All things are possible because of God's power released through faith.  Jesus seeks to elicit faith from the child's father."

Immediately the father of the child cried out and said with tears, "Lord, I believe; help my unbelief!"  My study bible says, "The presence of doubt does not imply the absence of faith.  Christ honors whatever faith we have and will increase faith when we sincerely desire Him."

When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it:  "Deaf and dumb spirit, I command you, come out of him and enter him no more!"  Then the spirit cried out, convulsed him greatly, and came out of him.  And he became as one dead, so that many said, "He is dead."  But Jesus took him by the hand and lifted him up, and he arose.  And when He had come into the house, His disciples asked Him privately, "Why could we not cast it out?"  So He said to them, "This kind can come out by nothing but prayer and fasting.  A note here says that "prayer and fasting are essential expressions of the life of faith.  The inclusion of and fasting in the text is quite appropriate, though a number of ancient manuscripts lack it."

It's important to consider what faith is here.  It's not merely an assent to a set of assumptions.  I think that faith is more akin to a relationship.  The word in the Greek here for faith or belief really implies trust more than anything else.  It's also being "all in" in some way, fully persuaded.  It rings to us the meanings reflected in the great commandment cited by Jesus:  "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind."  ("You shall love your neighbor as yourself" is the second, and is inseparable from the first.)  This love, these notions of love, of somehow being "all in" -- something that takes every part of us and all of that which keeps on giving -- has everything to do with faith.  Faith is about giving our trust.  As we see from the answer of the father of the child ("Lord I believe.  Help my unbelief!") and my study bible's comment on this statement, "The presence of doubt does not imply the absence of faith.  Christ honors whatever faith we have and will increase faith when we sincerely desire Him."  In other words, with His help we can grow in becoming "all in" -- heart, soul, strength and mind.  The power of prayer consists in just this:  a relationship, a connection, with God who shares His strength to help our faith along.  We're not alone in the journey of faith, but we must make the effort.  We must recognize where we are.  It's a deepening, growing relationship, in which we are enfolded in a kind of strength and energy and power that helps us get to where we need to be.  Thus, Jesus' teaching about the power of prayer (and also of fasting, which is an aid to relationship with God, a focus on God and thus, relationship).  Let us take time today to think about how our faith works, how much it rests on a deepening relationship of love of God that also extends to community, and its heart root of trust.  In today's lectionary reading, we also have St. Paul's profound words on the greatest gift of all, the power of love (1 Corinthians 13:1-13).  We get a sense from reading St. Paul here that love isn't something like a commodity or a limited specific action directed in one place or another.  Love is a state of being, a way of living, a state of how we are and who we are.  It becomes an atmosphere or presence that is a part of us all the time, it is a way of being.  If we can link this state of being to faith, I think we are on the road to really understanding where and how Christ leads us.  The father is the one who is desperately trying to save his boy:  he speaks up to Christ when nobody else will, he petitions, and he eloquently describes a state of being we may all find ourselves in at some levels or others:  "Lord, I believe; help my unbelief!"   Faith and trust are linked to love, to who we are and how we are in the world, and to the journey that asks us for more and more of heart and soul and strength and mind.  Love is of God, and love helps us get to the place of faith, which God takes as a seed and grows in us.  Let us therefore remember the power of prayer, that place of "seed" and relationship, and sincere commitment.  Where we put our trust becomes all in all, including the doubts and whatever else we find, for His work in us.

He was transfigured before them

 Apse mosaic of the Transfiguration - St. Catherine's Monastery, Sinai (565-6)

Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them.  His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.  And Elijah appeared to them with Moses, and they were talking with Jesus.   Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid.  And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"  Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.

Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead.  So they kept the word to themselves, questioning what the rising from the dead meant.  And they asked Him, saying, "Why do the scribes say that Elijah must come first?"  Then He answered and told them, "Indeed, Elijah is coming first and restores all things.  And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt?  But I say to you that Elijah has also come, an they did to him whatever they wished, as it is written of him."

- Mark 9:2-13

Yesterday, we read that Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it.  For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."  And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."

Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them.  His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them.  My study bible tells us:  "The transfigured radiance of Christ is His uncreated glory, a saving revelation at the heart of the Christian experience (2 Peter 1:16-18).  The Transfiguration assures the disciples that the Messiah, who is to suffer, is also the Lord of Glory (see 1 Cor. 2:8).  Only His third-day Resurrection is a greater sign of His divinity than His Transfiguration."

And Elijah appeared to them with Moses, and they were talking with Jesus.   Then Peter answered and said to Jesus, "Rabbi, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- because he did not know what to say, for they were greatly afraid. A note tells us:  "Although Christ is addressed as Rabbi, He has not passed through a rabbinical school, and His ministry has clearly gone beyond the established function of a rabbi, which was to teach.  This title shows the Master-disciple relationship between Christ and the Twelve.  Peter recognizes Moses and Elijah, representing the Law and the Prophets, who appear with Jesus.  This is a glimpse of the glory that is to be revealed (Romans 8:18), where introductions will not be needed."  The tabernacles confusedly suggested by Peter are connected to the Festival of Booths (Sukkot), a celebration of the coming Kingdom -- in which the time of Israel living in booths or tents (temporary shelters) is commemorated.  Central to the Feast is the construction of booths, a reconstruction of those of Israel in the forty-year wilderness period.  The word in the Greek translated as tabernacle also means "tent."

And a cloud came and overshadowed them; and a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"   My study bible says, "A cloud is sometimes the sign of a theophany, the presence of God the Father.  This revelation is for the benefit of the disciples, that their faith should be firm.  For they are called to believe not only in Christ but in what is to come, the eternal Kingdom:  the Greek word for hear is in the present imperative form, meaning 'listen always.'"

Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves.   Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead.   So they kept the word to themselves, questioning what the rising from the dead meant.  My study bible suggests that the Resurrection of Christ is required for a real and true, full disclosure of who Christ is and what messiahship is -- the messianic secret.  Something tremendous has been revealed to them in this vision or theophany, the appearance of the Transfiguration.  It's a manifestation of truth.   But in worldly terms they are "suddenly" alone with Jesus, and this full truth must remain, for now, a secret.  It is a secret that they, the disciples, do not understand.

And they asked Him, saying, "Why do the scribes say that Elijah must come first?"  Then He answered and told them, "Indeed, Elijah is coming first and restores all things.  And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt?  But I say to you that Elijah has also come, an they did to him whatever they wished, as it is written of him."  A note here tells us:  "The return of Elijah, expected as a preparation for the Messiah, has already been fulfilled through John the Baptist."

It's interesting to think of the Jewish festival of Sukkot, or the Festival of Booths, in relation to what we are reading here, as suggested by Peter's somewhat babbling allusion to the festival.   An excerpt from a webpage on the subject (Judaism 101:  Sukkot) speaks about Sukkot as following, after five days, the  holiday of Yom Kippur (Day of Atonement, a time of repentance): "It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous."   We can see this pattern of the Jewish festivals reflected in recent readings from the Gospel.  Jesus, in yesterday's reading, immediately upon Peter's confession of Him as Christ, revealed the suffering that is going to come -- that the Son of Man must suffer many things.  Yom Kippur, a time of repentance for the sins of the previous year, suggests a kind of mourning for our sinfulness.  In Christ's suffering, reflective of the Suffering Servant of Isaiah, although sinless, He is burdened with the sins of the world, His suffering teaches us about the state of the world we're born into.  This news is something for which we mourn, and we are to repent of those things in us that reflect this state of the world.  But the joy comes in Resurrection, and here Christ's transfigured glory comes to the disciples immediately as the next revelation (six days later), after the shattering news of His suffering.  As the Judaism 101 website teaches about the transition from Yom Kippur to Sukkot, a time of great joy, so we see these events played out in the life of Jesus, and the experience of the disciples; it is again a reflection of type, fulfilled and made manifest in Jesus.  Another way we see the image of Christ and the events of the Gospel in our own lives is to reflect on the symbolism here about ourselves.  We, too, may go through suffering and repentance to come to great joy at what we are left with.  In yesterday's reading, Jesus spoke of the need for each of us to carry our crosses and "Follow Me."  His example and experience, this icon of Christ Crucified and Resurrection is an image for our own lives.  He bore the sins of the world, and we, too, may suffer not only for our own sins but for the sinfulness of the world we're born into.  We may suffer injustice and hardship because of our own failings and shortcomings and also as a burden imposed on us by others.  But we are to do it all His way, with Him, in a place that leads us to repentance (or "change of mind" literally in the Greek), that brings us closer to the "transfigured" person that we can be in His light.  Jesus' way isn't only to teach us about what we need to do regarding our own sins and limitations, but also how to respond to the injustice of the world, the sinfulness with which we may be burdened.  Let us remember that today's image is one filled with light in every way:  in the clothing too radiant for the world's concept of brilliant and dazzling white, an impossible light -- and even, paradoxically, in the cloud that gives us the voice of the Father (fulfilling the type of  the revelations to Moses in the Promised Land).  Let us remember what He's given us.  Let us understand why we bear -- with Him -- the burdens of a sinful world, we take up our own crosses.  He has brought a Kingdom into this world, and we are to share in it.  But there is more to the story:  we also share in the bringing of the Kingdom into this world, He has invited us into His mission, to also take up the cross, and to bear signs of Resurrection and light, of transfiguration (in the Greek, metamorphosis) in ourselves.  Let us remember the fullness of Christ, of Messiah, in Resurrection and Transfiguration.  This dazzling revelation, too, is a part of who we are, no matter what the world may see on its own terms.  

Get behind Me, Satan! For you are not mindful of the things of God, but the things of men

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

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

And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."

- Mark 8:27-9:1

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

 Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"   My study bible tells us, "Caesarea Philippi, a major city rebuilt by Herod's son Philip, who named it after Tiberius Caesar and himself, was located some 20 miles north of the Sea of Galilee.  Jesus chooses this Gentile area to challenge His disciples with the messianic question in private, apparently wishing to avoid popular repercussions among Jews."   In Mark's Gospel, Jesus and the disciples travel back and forth across the Sea of Galilee, they go into various territories of the Gentiles, and into Judea and Jerusalem, and elsewhere, and a map becomes very helpful to understanding the breadth and different circumstances of Jesus ministry.   Caesarea Philippi, a place symbolizing the worldly power and glory of the Romans, is perhaps the best place in which to define the glory of God.

So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  My study bible says here:  "Peter, on behalf of the disciples, confesses Jesus as the Christ.  The Hebrew equivalent of Christ is 'Messiah,' meaning 'the Anointed One.'  Because this title was fraught with popular nationalistic misunderstandings, Jesus uses it only rarely, but accepts it when questioned at His trial before the Sanhedrin (14:61, 62).  The understanding of Christ's identity cannot be gained through human reason; nor do miracles divulge it.  It comes only by revelation from the Father in heaven (Matt. 16: 16, 17)."

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.   Another note tells us that Son of Man is a veiled Old Testament messianic title (found in the Book of Daniel).  Jesus frequently will use this title for Himself as it is more suitable than "the Christ" at this stage of His ministry.  It is also a title that emphasizes the fullness of His humanity, of the Incarnation.  Jesus says that He must suffer.  My study bible says that "this is the inscrutable divine will, and the very heart of His redemptive work.  Suffering marks Jesus' redefinition of messiahship (see Isaiah 53).  Peter is shocked by this unprecedented notion.  But Jesus is preparing His disciples -- and Christians today -- for adversity."

But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."   My study bible says here that "Peter unknowingly serves the intent of Satan other than the plan of God in attempting to lead Jesus away from the path of suffering."

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me."  A note tells us, "After Peter's confession, Jesus injects a new solemn tone into His ministry by speaking about suffering and by teaching the people and the disciples the cost of discipleship:  self-denial, carrying one's cross (a symbol of suffering), and obedience to Christ.  By saying let him deny himself, and take up his cross, Jesus means His followers should separate themselves from their sins and from the inclination of their hearts towards evil (Gen. 8:21), crucifying the flesh with its passions and desires (Gal. 5:24)."

"For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it."  This powerful statement tells us so much about our faith, and there is so much to "unlock" in it for ourselves.  My study bible puts it this way:  "To save one's life means to base one's earthly life on self.  This is the opposite of self-denial, and ultimately results in the loss of eternal life.  To lose one's life is to accept suffering and sacrifice for the sake of Christ and His Kingdom, which ultimately brings salvation.  Discipleship is costly:  it requires giving up all claim to everything the world holds dear."

For what will it profit a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels."    My study bible explains that soul,  or psyche in the Greek, is also translated as "life."  It can refer to our spiritual nature, or the whole human being.  There is nothing more valuable to us than our souls.  And then Jesus includes these powerful words clearly regarding Judgment; it is a powerful teaching on how we view loss, especially in a life dedicated to following Christ.

And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."  My study bible says that "the kingdom of God present with power is connected to the previous words about the Son of Man coming in glory (verse 38).  A foretaste of this glory is granted at the Transfiguration, which anticipates future revelatory moments of God's great power:  the Resurrection of Christ and Pentecost, as well as the consummation of the Kingdom."

In today's reading, Mark's Gospel finally gives us a definitive revelation of the identity of Jesus as Christ.  But immediately, His word comes to the disciples:  the Son of Man must suffer many things.  How can this be the Christ, the Messiah?  Why suffering?  Jesus' humanity is, of course, a great key to this suffering.  He is here with us, as one of us.  But there's also more to it.  Suffering comes for the sake of the Gospel, of the Kingdom.  Taking up one's cross is the thing that He teaches each one of us, as disciples, must do.  And then there is that powerful statement we read in the midst of His teachings today:  "For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it."  What does that mean, exactly?  How do we do that?  In the traditional language of the Church, my study bible teaches about focus on the self, and about self-denial.  But I think in popular language we also have the understanding of "ego" -- a kind of self-centeredness that involves all kinds of ways of thinking about self-aggrandizement, what we think we need, and this term also gives us a familiarity with the need to detach, to let go, to suffer loss in ways that help us more truly see ourselves and focus on the importance of the soul, finding simplicity and true needfulness.  Whatever way we want to put it, I have seen in all kinds of ways that we will suffer in the world, and that the key to taking up the cross we're to bear is about finding God's way through the suffering.  Whether we deliberately enter into ascetical practices of self-denial, or God brings that "self-denial" our way through loss, I really can't say which is the more effective way to understand this.  But I will also say that whatever our own voluntary ascetical practices are, such as fasting, or taking retreats in silence, or whatever way we wish to "pare down" our lives in order to focus on what is important, I think that perhaps God brings our way experiences that illumine what we can't see voluntarily.  Often, a particular crisis will needfully spark some painful self-reflection about what exactly we think we need, and what God seems to think we don't.  Pain and suffering are definitely linked to effects of evil, but our prayer and devotion to God at those times may be crucial in understanding how we are to walk through this world, who we are, what we need, and how God may be glorified through our lives.  In my opinion, this is what Christ refers to in taking up the Cross, even as His Crucifixion will be the supreme example of the same.  As Son of Man, He bore the burdens of being human in this world:  pain and suffering and every form of injustice, cruelty, betrayal, death.  But I think the key here is who we find we are in those instances that bring us to our own crosses, and that ask us to make choices about what we are and what we ally ourselves with.  When Jesus says, "Whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed," He's talking about putting our trust in Him even through loss, through things that may seem in the world's eyes like we are the losers, whatever form that takes.  There we get directly to the heart of how we think about ourselves, and how a kind of resurrection happens through a realignment of our way of thinking, a recognition of His way in the midst of loss, and who we are in His sight rather than the world's.   Nobody can judge another's suffering.  But I can tell you that our call to endure is one I have felt keenly in my life, and continue to feel called to learn and accept.  It is a way of going through the darkness, in which we may lose ourselves, but find the person God calls us to be, in surprising ways that ask us for courage and endurance, and even humiliation.  Jesus as human being calls us to be like Him, to help carry that Cross in our own way, and exchange the world for the Kingdom in ourselves and our hearts.  Get behind Me, Satan! is the clear command that takes us away from one perspective, and demands another.  We are to be mindful of the things of God instead. 

Take heed, beware of the leaven of the Pharisees and the leaven of Herod

 Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  But He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  And He left them, and getting into the boat again, departed to the other side.

Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"

Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

- Mark 8:11-26

In yesterday's reading, we were told that in those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar."  Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?"  He asked them, "How many loaves do you have?"  And they said, "Seven."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude.  They also had a few small fish; and having blessed them, He said to set them also before them.  So they ate and were filled, and they took up seven large baskets of leftover fragments.  Now those who had eaten were about four thousand.  And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.

 Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  But He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  And He left them, and getting into the boat again, departed to the other side.   My study bible tells us that "a sign from heaven is an indisputable, spectacular act, the kind Jesus rejected in His temptations [see Matthew 4:6-7, Luke 4:9].  Jesus has given countless signs by this time:  causing the blind to see, the lame to walk, the deaf to hear, the dumb to speak, and the dead to rise.  But these are not good enough for the Pharisees.  Jesus sighed deeply, for they seek a sign out of hardness of heart, daring Jesus to force them to faith."  We see the interaction with the religious establishment, and begin to understand just how they will approach the concept of Messiah.  Leaving the presence of the Pharisees, Jesus goes to the northern shore of the Sea of Galilee, not far from Bethsaida.

Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  My study bible points out to us that "leaven is frequently (but not always) a negative image in Scripture, symbolizing evil.  Here it represents the erroneous understanding and evil intent of the Pharisees and Herod Antipas.  Though they completely misunderstand the revelation of God in Christ, the Pharisees influence the people.  Their teaching is like leaven; it permeates the whole.  Their blatant legalism and hypocritical actions damage those who listen to them."  Elsewhere, in Matthew's Gospel, Jesus uses the image of leaven as a parable to the work of the Kingdom.  It depends on what and whose leaven He's speaking about to understand the action it has on others.  The contrast gives us a clear understanding of the importance of our choice, our discernment.

And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"  Jesus is right to warn about the leaven of the Pharisees and Herod Antipas, those who seek signs.  (Luke's Gospel refers to Herod Antipas' desire to see a miracle performed by Jesus.)  My study bible says, "Jesus is concerned about His disciples.  Men who do not yet understand the Lord's provision for them in the feeding of the five thousand and the four thousand are men whose hearts are still hardened.  Discipleship without an understanding of Christ is unthinkable."

Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."  My study bible says that "Jesus leads the man out of the town, to a private place once again, for another special healing.  This man is healed in stages, just as our ability to know God grows gradually.  Again, He wishes His messianic secret not to be revealed."

I think today's reading is interesting in the way the different stories interact with one another to teach us something essential about our faith, and about the disciples who follow Jesus.  First of all, we have the Pharisees who are by now very interested in Jesus' ministry.  They have heard, no doubt, all kinds of things about what is happening with this man who has done so many healings and has such great crowds following Him.  Their ideas of messianic prophecy, combined with their desire to judge and regulate from their positions of leadership, have the effect of creating the sort of hard-heartedness we read about here.  They demand signs, proofs, to be compelled to faith -- as if Jesus is a great ruler, come to impress with material power and weapons, numbers of men and chariots and horses, a powerful army, great wealth.  But Jesus' ministry is entirely on a different footing, and to understand Christ, the heart must be functioning to receive this Good News of His ministry.  The leaven of the Pharisees and of Herod Antipas is a shared understanding and desire for power that works in material ways; thus their blindness to the truth of Christ, incarnate as human being.  It takes a different sort of perception to understand.  The effects of this way of thinking are clear in the disciples -- especially as Jesus teaches them to beware of the leaven of the Pharisees and the leaven of Herod.  These leaders' interest is clearly in ruling, but even to understand Jesus as a leader it takes a different kind of perception and sight.  Jesus will say that he who would be greatest of all must be the slave of all; this is an entirely different way of thinking than we are encountering in either the Roman or the Jewish leadership here.  As Suffering Servant, Jesus goes unrecognized, in some very real sense, even by His own disciples when they fail to understand the feedings in the wilderness that are prompted by this Leader's compassion for the multitude (see the readings on the feeding of the five thousand and the four thousand).  We need the right set of eyes and ears to understand this Leader, and His type of leadership, His power, His real essence.  And if we want to become a part of His Kingdom, we seek to become more like Him.  This is the purpose of the Incarnation.  And then finally, we come to the story of the blind man taken aside and healed, and we have the perfect correlation to our own lives on this journey of seeking true spiritual sight.  "I see men like trees walking" is a metaphor for how we begin to see, to perceive with the heart, to understand Christ in a basic sense, a kind of outline, and over time, He fills in the spaces, the details, the things that are missing, all the substance of what faith can do in us.  He makes things clear, but it is a process.  And I think there's a very important key here, in the seeking of the signs.  All around ourselves we can hear people, a whole world, demanding proofs.  But faith is different, and it works differently, gradually, in us -- just as the disciples fail miserably to see Jesus' power in the miracles of feeding the crowds who are like sheep without a shepherd, stranded in the wilderness for their need of Christ, and must be fed.  We're all like them, and we're all on that path.  So often we seem to feel that if we're really His disciples we need to "prove it" all the time!  Some spectacular deed, some great show of faith, or even sacrifice of compassion, or something miraculous working through us (like perhaps the stories of the great saints) will prove that we are truly faithful to others.  But who are we trying to kid?  To whom do we need to prove that we love Christ?  We'd be far better off remembering these disciples who fail to understand, and this blind man who comes so gradually to sight, and alone, in private with Jesus, in a secret place, and admonished to keep this a secret.  In our private prayers we really come to Jesus, and we bring our whole selves to the place where we need to be healed by Him.  In the midst of the Church, in a liturgy or service, one also finds oneself alone with Christ even in the midst of the congregation -- truly in a place where we can ask what He wants of us.  And that is how our faith must work, and how we must come to be good disciples.  Our faith doesn't need to be proven to anyone, because it's right there in the heart where we meet Him.  And where we meet Him is where we're told what He wants of us, how we need to change, what the measure of what we truly give to Him -- ourselves -- means in real value.   Let's remember who the Judge is, and how His ministry worked, and how He "failed" to give the signs others demanded of Him.  Let us remember His mission was always true to the wishes of the Father, and how He resisted the temptation to "prove" anything.  Let us be there with Him, in the place He calls us to, whether anyone else knows it or not.  That's how we really give of ourselves to Him.

How can one satisfy these people with bread here in the wilderness?

 In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar."  Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?"  He asked them, "How many loaves do you have?"  And they said, "Seven."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude.  They also had a few small fish; and having blessed them, He said to set them also before them.  So they ate and were filled, and they took up seven large baskets of leftover fragments.  Now those who had eaten were about four thousand.  And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.

- Mark 8:1-10

Yesterday, we read that Jesus went to the region of Tyre and Sidon.  And He entered a house and wanted no one to know it, but He could not be hidden.  For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet.  The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.  But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs."  And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs."  Then He said to her, "For this saying go your way; the demon has gone out of your daughter."  And when she had come to her house, she found the demon gone out and her daughter lying on the bed.  Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee.  Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him.  And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue.  Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened."  Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.  Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it.  And they were astonished beyond measure, saying, "He has done all things well.  He makes both the deaf to hear and the mute to speak."


 In those days, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar."  Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?"  He asked them, "How many loaves do you have?"  And they said, "Seven."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude.  They also had a few small fish; and having blessed them, He said to set them also before them.  So they ate and were filled, and they took up seven large baskets of leftover fragments.  Now those who had eaten were about four thousand.  And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.  Of today's entire passage, my study bible tells us:  "Mark here reports a second feeding of a multitude,  which now includes many Gentiles in the region of the Decapolis (see yesterday's reading), southeast of the Sea of Galilee.  To feed the hungry in the wilderness is a messianic sign, fulfilling the prophecy, 'Can God prepare a table in the wilderness? . . . Can He give bread also?' (Ps. 78:19-20).  This miracle has special significance:  seldom does Jesus refer back to a miracle He has performed, but to the feeding of the four and five thousand He does (8:19-21 [in tomorrow's lectionary reading])."

Once again, we can take note of the word used in the Greek, when Jesus says, "I have compassion" on the multitude -- just as we did in the reading on the feeding of the five thousand.  As we explained in that reading and commentary, the English translation is of a verb made from the modern Greek word for "spleen."  It indicates the feeling of movement of the inward parts, feeling something "in the guts" -- in this case, what were considered the "nobler" organs of lungs, kidneys, heart, and liver.  We simply cannot escape from the idea of the importance of Incarnation here.  Our Lord has come into the world fully human, in His birth as a baby, with parents who care for Him and worry for Him, through all manner of trial and difficulties, relying as we do on our own labors for sustenance (we remember the questions of his fellow townspeople, at hearing Him preach:  "Is this not the carpenter, the Son of Mary . . . ?").  In this word meaning to "have compassion" we find the essence of the Incarnation, a sort of teaching about why Jesus has come to the world fully human, a sense of what it means for us, as human beings, to incorporate God-likeness.  In 2 Corinthians, St. Paul writes, "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit" (3:17-18).  St. Athanasius, among many other Patristic writers, taught of Christ, "For He was made man that we might be made God" (On the Incarnation, Section 54:3).  Christ's Incarnation, being fully human, brings to us a measure of what human beings can be.  And so that there is no doubt that none of us are left out of this equation, Mark gives us two feedings in the wilderness:  one in Jewish territory and one in Gentile territory.  Our very human need for food and sustenance becomes an occasion for an act of God that sanctifies everything about this world, and teaches us about our inseparability from God.  In today's reading, and in the earlier feeding of the five thousand, we go beyond the image or type of the feeding of the Israelites in the wilderness, to a deeper fulfillment:  everything becomes sanctified in this picture of the Eucharist.  We have reached the level of sacrament, where the very elements of this world, in the bread and wine, the things we eat for sustenance, can be sanctified by the Spirit in order to create this deeper union with God -- just as the Spirit made possible God's birth in human form.  As we are in Lent, let us think about how traditional practices such as fasting, abstaining from various activities -- with the discipline being for abstinence from sin -- are meant to help us to become as fully the measure of a human being as we can.  In the monastic traditions of the Eastern Church, it is often repeated that fasting is for the body, not against it.  When we take any form of Sabbath, or time out (I have friends who abstain from the internet once a week, for example!), if we do so truly mindfully, we are seeking a renewal of our whole selves, flesh and blood, spirit and soul -- because our Lord became human so that we might understand who we can be.  The freedom of the Spirit (2 Corinthians 3:17, noted above) is the freedom from sin, to become more "like Him."   The Kingdom, as we discussed in yesterday's reading, is a seed or seeds planted in us, in this world, in the here and now.  We are meant to live our lives with these seeds planted, growing, taking root, giving fruit, and bearing all kinds of branches, even as we are, here and now, in this world.  As human beings, we have the capacity to express love and compassion in so many forms.  We have the capacity to express our love for God in infinite ways.  We can never put a lid on this growth and creativity of the Kingdom.  Let us think about the feeding of the four and the five thousand, and remember what the Eucharist is for.  Let us remember why God has become human, and given us the Spirit to bring light to every possibility, and every aspect of what we do with our lives in this world.  Dispassion, a withdrawal from impulse, is meant as a discipline to turn to Christ, to find His Way, His light, in all ways we can live it.