October 19, 2003
Job 38:1-7, 34-41; Hebrews 5:1-10; Mark 10:35-45
The Job story in and of itself is an example of "process" at work. Regardless of how much we want to believe that God is "someone out there" who makes immediate and definitive responses dependent on our attitude, behavior, and needs, in real life this is not the way things happen. Given Job's desire and wishes regarding the respnse of God to his very difficult situation, he eventually had to acknowledge that the ways of God are beyond human comprehension and that one should not presume to tell God how God ought to respond. The story has God saying to Job, "Where were you when I laid the foundation of the earth?", i.e. just who do you think you are to question the way I function?
This speaks to the whole matter of prayer and the traditional assumptions most religious traditions teach concerning the "how's" and "why's" of whether or not God answers prayer. Typically an attempt is made to justify belief in the effectiveness of prayer in a manner that is wholly apart from the realities of life.
It is exciting and necessary for human beings to continue their search for knowledge concerning how and why the work of God is done. Contemporary knowledge and experience is far beyond the "Santa Claus" interpretation. Job, being an intelligent and reasonable person, eventually had to conclude that he needed to accept "the ways of God" rather than question them.
The scripture selected from Hebrews is a classic example of how progress and regression are often intertwined, especially in religion. In spite of the fact that there is no indication anywhere that Jesus ever participated in the practice of offering sacrifices, nor did he teach that others should, the early church reverted to the primitive belief that God requires a living sacrifice to be put to death before God can forgive sin. The person consecrated to offer such sacrifice was the High Priest. The writer is here stating that God appointed Jesus to be the High Priest who would offer the sacrifice that would take away the sins of the world. Jesus, in the mind of this author, thus came to be the one who stood before God on behalf of his human children and interceded on their behalf thus offering them "salvation" instead of "eternal damnation".
I am not suggesting that the Hebrews response to Jesus was bad or not to be expected. The process of progress typically moves slowly and does not occur in the form of instantaneous miracles or revelation. I am suggesting instead that this scripture indicates a "step" in the efforts of the early church to find an acceptable explanation of who Jesus was, what he did, and why he was permitted by God to die as he did.
The Gospel of Mark takes us back quickly to the reality of human nature. James and John were convinced that eventually Jesus would save and rule the world. To them, as close friends and followers of Jesus, it seemed o.k. that jesus should give them preferential treatment when the time came. "Grant us to sit, one at your right hand and one at your left, in your glory" they asked. Jesus took this as an occasion to reiterate the heart of his message. Jesus replied that "...whoever would be great among you must be your servant and whoever would be first among you must be slave of all."
The author of Mark then offers his explanation of why jesus died. "For the Son of man also came not to be served but to serve, and to give his life as a ransom for many." Not only did Jesus teach and illustrate by his life that an "abundant" life is only experienced as we seek to serve one another, but Jesus eventually gave "his life as a ransom for many." Keep in mind that quotations attributed to Jesus came from memory long after the death of Jesus. They came from persons who were still seeking a reasonable explanation for who jesus was and the "why's" of his life and death. The conclusion of this writer was that Jesus gave the ultimate gift as he became the sacrifice for the sins of the world, i.e. "a ransom for many"
Progress through process in human life and experience is slow and sometimes painful. We escape the hold of primitive ideas, even in religion, very slowly. How much greater the Judeo-Christian gift to the world would be if Jesus could be portrayed as a wonderful teacher who served as mentor and example in showing us a better way. This approach nurtures a sense of responsibility and confidence whereas the sacrifical approach nurtures a sense of irresponsibility and helplessness becauuse the human condition is believed to fall short of an ability to correct itself.
The sacrifical aspect of religious belief "flies in the face" of experienced reality. Wonderful human abilities, i.e. gifts from God, enable human beings to always be in process of becoming something better than they now are. As a human family and as many individuals within that family, we have come a long way. The road of progress before us, however, is both long and challenging. We do not need a "sacrifice" to pay the price for our progress. We do need commitment and a sense of confidence that just as Jesus overcame evil and succeeded in goodness, so can we. The same resources that enabled him, can also enable us.