Advent 2(B): A Wierdo Appears in the Desert

A Weirdo Appears in the Desert

Mark 1:1-8

By: Jerrod McCormack

I was a pastor in the United Methodist Church for many years. In all of those years I can’t begin to tell you how many times this passage or one very similar to it popped up in the lectionary. Suffice it to say that I have preached this text so many times that the first question that came to my mind was, “how in the world will I find some new word to share from this?” One of the things that stood out to me while I was reflecting on this passage is the ring of the prophetic voice in the midst of God’s people.

There’s no time for pleasantries or background in Mark’s characteristic style. He just jumps right in with a simple one sentence introduction: “This is the good news of Jesus Christ, the Son of God.” (Mark 1:1) Mark admits that the purpose of his relating these stories is so that we too might know the good news of Jesus Christ whom Mark is convinced is the Son of God… But then the first story Mark tells us isn’t specifically about Jesus. It’s about a John the Baptist, the messenger who prepares the way for the messiah.

John the Baptist is a very interesting character in the narrative of Jesus’s ministry. Mostly because John is a total weirdo. We meet John in the wilderness wearing clothes made of camels hair and eating locusts and wild honey. He is an ascetic. That means that he practices a radical level of self-discipline and denial. That has led some scholars to wonder whether he belonged to an ancient community of religious, i.e. monastics. His practice of monk-like rigor makes him even more of a weirdo in our day and culture. Self-discipline and denial are not popular Google searches. The rigorous and devout life that John leads also brings this gospel into connection with the ancient prophets of Israel.

Like those prophets of old, John calls the people to return to the Lord by receiving a “baptism of repentance for the forgiveness of sins.” (Mark 1:4) And we are told that people came from all around the surrounding region to be baptized and to confess their sins. The prophetic role has often been associated with calling people to return to God. I am reminded of the many voices that called Israel back from idolatry and waywardness to return to the God their ancestors knew. The prophet Isaiah speaks to the wayward Israelites saying,

“Hear, O heavens, and listen, O earth;

for the Lord has spoken:

I reared children and brought them up,

but they have rebelled against me.

The ox knows its owner,

and the donkey its master’s crib;

but Israel does not know,

my people do not understand.” (Isaiah 1:2-3)

Moses, Elijah, and Isaiah have all lived into the prophetic role and have called God’s people back to relationship with God. The prophetic role is one that speaks truth to a people who have strayed from the ways of God or from their responsibilities in the world. It is almost impossible to separate the prophetic call to repentance from the call to a more just, caring, and whole society because our inner spiritual lives shape the way we interact with the world and the way we interact with the world shapes our inner spiritual lives. Jesus says, “Listen to me, all of you, and understand: there is nothing outside a person that by going in can defile, but the things that come out are what defile.” (Mark 7:14-15) It is from the overflow of God’s goodness in our hearts that we construct this new kingdom of Jesus in the world.

John appears in the desert calling the people of the day and us as well to receive the baptism of repentance that we might live into a new vision of what God is doing in the present age. John takes a remarkably humble position as he describes the one who is coming. He says, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.” John points us towards Jesus as the one who comes after who will baptize his followers not with water but with the Holy Spirit and it points us towards the second role of the prophet and that is to proclaim a truth that the world has yet to realize.

Walter Brueggemann calls this the Prophetic Imagination. In his book bearing the same title he says, “The alternative consciousness is to be nurtured on the one hand, [and] serves to criticize in dismantling the dominant consciousness…[and] to live in fervent anticipation of the newness that God has promised and will surely give.” Brueggemann further acknowledges that the role of the prophetic imagination is to energize the community with the promise of a new vision and a new place to which God’s people can move.[1]  Moving towards a new vision is exactly what Advent is all about. It is about acknowledging all that God has done before, accepting our waywardness, and yearning to move boldly into the new kingdom that comes to light in Jesus’s life, death, resurrection, and his coming again.

Jesus gives us a common vision into which both liberal and conservative can move together. Our tendency to sometimes forget that for the sake of our own ideology. We are all working towards that day when, “But let justice roll down like waters, and righteousness like an ever-flowing stream.” (Amos 5:24) We are invited to be the prophetic voice to the world decrying that which is wrong, acknowledging and uplifting that which is good and right and true. Just as John prepared the way of the Lord we too get to participate in preparing the world to receive the messiah once again. We do it every day in our interactions with each other and the world. Advent invites us to participate in the prophetic task and speak truth to power.

[1] Walter Brueggemann. Prophetic Imagination: Revised Edition (Minneapolis: Fortress Press, 2001).

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Jerrod McCormack

Jerrod McCormack is the Youth Leader at St. Peter’s Anglican Church in Calgary, Alberta, Canada. He is also a Spiritual Care Provider for the Alberta Health Services. He earned an A.Sc. in Pre-Medical Studies from Hiwassee College in Madisonville, Tennessee, a B.Sc. in Biology from Tennessee Wesleyan College, Athens, Tennessee, and a Master of Divinity from Asbury Theological Seminary, Wilmore, Kentucky. He is married to Ali and in their spare time they love to drive through the rockies and stop for random photo opportunities.

Advent 1(B): Waking Up to Those Around Us

Advent 1(B): Waking Up to Those Around Us

Mark 13:24-37

By: The Rev. Andrew J. Hege

 

Confession: I really like my sleep.

It’s true. I am an early to bed kind of person and can even appreciate a short nap in the afternoon, every now and then. I really like my sleep. So, this passage from Mark’s Gospel appointed for the First Sunday of Advent is difficult for me.

“Keep awake,” Jesus says. Not once, but twice. Keep awake! Stay alert! For you do not know when the master of the house will come and you do not want to be found asleep.

Events surrounding sleep figure prominently in the Jesus story. In Matthew’s telling of the gospel, Joseph experiences an angelic visitation in his sleep, foretelling the birth of the one with whom his wife to be was pregnant and by what name the child should be called.

When a man named Jairus approaches Jesus to tell him of his daughter who is ill and at the point of death, Jesus is delayed in arriving at the home by the woman who touched the fringe of his cloak. When Jesus does arrive, the girl is reported to be dead; but he responds to the cries of lament, “The child is not dead but sleeping.” And she is raised to life.

In the garden of agony, on the night of betrayal, Jesus found his disciples drifting off to sleep, not once, not twice, but three times, while he prayed in distress over what lay ahead.  To Simon Peter and the others he says, “Could you not keep awake one hour?” No, they could not.

Wakefulness and sleepiness, dozing off and remaining alert—these themes appear over and over again in the Gospel story, in each of the four accounts.

On this first Sunday of Advent, the first day of the Church year, we read this passage from Mark’s Gospel that takes place near an end, not at the beginning. We begin at the end.  Before Jesus is betrayed, handed over to suffering and death, he is in Jerusalem, around the Temple. No doubt, Jesus is teaching his disciples those most important truths, that which he wishes them to know most when he is longer with them.

In teaching about the hope of a hope-filled and glorious coming, with angels sent out to gather the faithful from every corner of creation, to the ends of the earth, Jesus issues a firm admonition: remain attentive. One does not know when this immense moment will arrive and does not want to be caught unaware, unprepared. So, keep awake, stay alert, remain vigilant.

So often I have heard this passage offered as a call to repentance and prayer, lest the hour of such a return arrive and one be found with unconfessed sin or an unprepared heart.  Seeking forgiveness and drawing nearer to God in petition and praise are rooted in the Christian tradition, to be sure. But, I wonder if there might be more for us to consider in this passage?

What might remaining awake and staying alert look like in our various contexts?

A few weeks ago, I sat in a circle of colleagues and pondered this question. There are a group of clergy in Lexington, Kentucky whose congregations band together to organize for just solutions to problems in our community.

Together we talked about the propensity toward dozing off as the people of God, not in our prayers or in our devotion to God, but in our concern for all God’s people. Keeping awake and remaining alert requires us, each as individuals and collectively as a community of faith, to see the needs of the world around us. And, even more, these needs, varied and great, call us as a people to not doze off.

In each of our communities, wherever we live, there are enormous challenges: inadequate access to direly needed healthcare, students who are not receiving the education they need because the myth of scarcity has proclaimed there are not enough resources, and lives ripped apart by epidemic of opioid addiction. There is hunger and homelessness.

At every turn, there is a world wondering, is anyone awake? Individuals cry aloud. Can anyone feel the burden that weighs me down? Does anyone see? Will anyone respond?

On this first Sunday in the season of Advent, as the church turns the page on a new year, as our eyes begin to turn toward the Christmas miracle, the invitation on this day, in this Gospel reading, is to wake up. When we, as the people of God, are awake, we are reminded that this Jesus whose coming we anticipate at Christmas and in the culmination of time is the One who entered into the fullness of our humanity, who knows the suffering of the human condition, and the weight of its pain.

He is the One who calls us to wake up, to be alert, not only in our hearts and souls, but in the world around us, where the cries for healing and wholeness have not quieted. Rather, they are often overlooked, cast aside, too easily forgotten.

This new season of Advent invites us into days of preparation, for Christ who comes as the Bethlehem baby and as great Redeemer of all creation. Might these days stir us to wake up from sleep and remain alert to the needs of the world around us?

ajh
The Rev. Andrew J. Hege

The Reverend Andrew J. Hege serves as the Assistant to the Rector at The Episcopal Church of the Good Shepherd in Lexington, Kentucky.   Born and raised in Thomasville, North Carolina, he is a graduate of Montreat College, Wake Forest University School of Divinity, and Virginia Theological Seminary. Andrew is an ardent golfer, occasional runner, and an avid reader of historical fiction. Ordained a priest in January 2015, Andrew is married to Amanda Schroeder Hege.