Mark follows that incident of rejection with the calling of
the twelve disciples who will form the core of his ministry for the remainder
of his life and following his physical departure. The juxtaposition of the two
stories demonstrates more than chronological occurrences. The stories are
connected. When Jesus calls the disciples, he invites them from their current
lives into a new experience. Their identities will also shift. Their
transformation to leaders of this movement will also inspire doubt, isolation,
offense, and rejection. They will be hampered in their ability to do the work
they have been called to do when confronted with the lack of faith of potential
recipients.
In fact, that truth is so central to this moment that Jesus
provides particular instruction around rejection. He does not just empower them
to do the work, he prepares them to respond when the power does not work.
This section reveals the possible consequences of sowing the
word. The theme began with the sending out of the Twelve whom Jesus called to
be with him, proclaim the message, and have authority over unclean spirits
(3:14–15). This is the same ministry work that Mark records Jesus doing and
that the disciples now perform (6:12–13). Jesus gives them specific
instructions on how to govern themselves and what to bring with them. It is
clear that Jesus expects the people to welcome the itinerant ministers because
he tells them to take nothing with them except a staff (6:8). The Didache also
shares this expectation of hospitality (Did. 11.1–12). However, Jesus is aware
that not everyone will receive the Twelve. In this instance, they are to shake
the dust from their feet (6:11), thereby disassociating themselves from the bad
soil that does not listen and accept the word.
Racquel S. Lettsome
Recently, there has been significant infrastructure work on
the street where I live. Last year, water started to stream down the street as
it bubbled up from random points on the road. I assume the repairs are
correcting whatever caused that to happen. As a result of the repairs,
occasionally access to water has to be cut off for a period of time. The first
time I became aware of it was Christmas Eve. As I was hosting Christmas dinner,
and did not know what was going on at that point, I panicked until I noticed
one of the repair workers walking up and down the street knocking on doors and
informing residents that it would only be a couple of hours. Since then, there
have been days when the water gets shut off for an hour or so with no warning.
This past week, I received a written notice that the water would be off from 8
am to 5 pm on a given day with suggestions on how to prepare for that lengthy
lack of access.
Advanced notice and preparation facilitates a different
response. Jesus increases the fruitfulness of their ministry by informing them
when they should suspend their efforts due to resistance and rejection.
The proximity of the commissioning (6:6b–13) to the
rejection at Nazareth may be deliberately ironic; while Jesus meets with
unbelief in his hometown, the disciples’ mission of exorcism, healing,
preaching, and teaching is successful (6:7, 13, 30). Jesus’s instruction that
“if anywhere they do not receive you nor listen to you, leaving there, shake
the dust off your feet as a witness against them” (6:11) is an indirect
commentary on the previous pericope, where Jesus’s compatriots fail to accept
his teaching (6:3). In the rabbinic literature, the act of shaking the dust off
one’s feet is an act performed by Jews on returning to Israel from unclean
(pagan) territory (m. Ṭohar.
4.5)….The instructions in 6:8–11 probably reflect the missionary practice of
the Markan church…. This brief narrative thus inaugurates the missionaries’
proclamation of God’s reign as they go throughout the world (Mark 13:10; 14:9).
Mary Ann Beavis
Holding these two stories together, as Mark does, cautions
the reader that even Jesus and the first disciples experienced disappointments
in ministry. For the church today that so often bemoans the loss of influence,
stature, and position in society, these words are instructive and encouraging.
It is not that the church does not have power; after all, power comes from God,
an inexhaustible source. Rather, our efforts may be misplaced. Perhaps, we’re
pursuing opportunities for rejection rather than possibilities for reception.
Some practices need to be allowed to conclude their life cycle, some places
need to be left behind, and some old things need to be eschewed to make space
to do a new thing.
In business, it’s called opportunity cost. That measures the
value of what you could have if you did not do what you did and pursued the new
opportunity instead. The church is not a business yet it can learn the lesson
of evaluating the cost of missed opportunities. Or, simply follow Jesus’
instruction in the gospel passage and learn how to shake off dust in
inhospitable places in order to perform deeds of power when in receptive
spaces.
The Rev. Dr. Cheryl A. Lindsay, Minister for Worship and
Theology Reflects on todays’ Gospel.
“For many, leaving home becomes a rite of passage in the
journey toward adulthood. Some may be leaving difficult or even abusive
circumstances. Others may simply seek the opportunity to find their way in the
world with loosened ties to the safety net of parents or guardians.”[i]
I remember preparing to attend college I wasn’t nearly as ready as I thought I
was. I had wanted to go to a residential
high school away from home but my folks would not allow that.
Finally breaking free from home even that first year made
for some radical growth and changes in myself in such a way I could never go
home again. Metaphorically speaking I was not the same person I was when I left
and the household had shifts that occurred without me there.
“Moving from one’s family of origin can be identity-shifting
as self-discoveries abound or self-revealing as the restraints of that
particular form of communal life give way for individual expression and new
bonds to form.
Those changes do not require rejection of the past even as
they necessitate some degree of separation. People who have known an individual
during the formative years may believe they have seen a fully developed and
concretized version of the person, when in fact, they have witnessed the
journey to becoming.(Cheryl goes on to reflect) Imagine not knowing that a
caterpillar eventually becomes a moth or butterfly. One day, without
explanation or expectation, that caterpillar begins a radical transformative
process. You may believe it to be dying or at least unwell. The response to the
new form would be stunning. Human development does not happen as radically, yet
if significant time has passed between encounters, the impact of growth and
change may be just as stunning.”[ii]
The gospel narrative mirrors this. Unlike Luke’s version of
this account, Mark does not recount the people’s offense rising to murderous
levels. They do not threaten Jesus’ life; yet their offense, doubt, and
rejection hampers their own. Jesus was unable to perform deeds of power in his
hometown because they could not acknowledge and embrace his transformation from
the child they knew to the person he now revealed himself to be. They would
rather hold on to the comfortable image than benefit from the fullness of his
identity and his power.
“the power of God at work in Jesus, in the Gospel reading
from Mark, is not something the people of his hometown of Nazareth could wrap
their minds around. He's just returned from a road trip, a fairly successful
tour in the area surrounding his hometown, and they've undoubtedly heard about
the spectacular things he's been doing. That sort of news travels fast.”[iii]
I get it, I mean who wants to hear from the kid that was
raised right there with them? Who wants to hear from the son of
Mary…Notice I said son of Mary not Joseph…Jesus was a bastard and you can bet
the whole town knew it! How can a bastard…nothing more than a carpenter, with
no theological training be doing all these things? Where does this authority
come from, they ask?
“Richard Swanson sees their reaction in a slightly different
light than pure disapproval: we should, after all, expect some pushback, some
questioning from a people named after Israel, that is, Jacob, "the one who
wrestles with God." Swanson actually sees both respect and faithfulness in
the synagogue crowd's response: "The congregants honor Jesus with an
argument" (Provoking the Gospel of Mark).”[iv]
I think that is a bit of a stretch though I do like the
concept of being honored with an argument. Unfortunately, in Jesus hometown
this quickly turns from argument, to taking offense, to rejection. That’s a
fine Howdy do! No hometown kid makes good! No parade! Not
even a dinner thrown in his honor. It is often pointed out that this is the
last time that Jesus will preach in a synagogue, at least in Mark.
“Jesus takes his ministry of proclamation out to the people,
on the road, so it's no surprise that he instructs his disciples to do the
same. (The Reverend Otis Moss III calls this approach "iPod
theology"--mobile and more effective than waiting for the people to
"come to us.")”[v]
Jesus rejected by the synagogue and religious leaders takes
to the streets. He walks with the outcast. Jesus heals
untouchables. Jesus moves the hearts of roman guard, tax collector
and Samaritan alike. Jesus sends out fishermen…simple uneducated
people and what happens? What Happens? The redeeming Love of an all
loving God reaches more.” So they went out and proclaimed that all should
repent. They cast out many demons and anointed with oil many who were sick and
cured them.”
Jesus was indiscriminate in his ministry and very much so
visible in contradiction with those in authority. Today’s modern United Church
of Christ does the same when juxtaposed to other denominations. Our
history is traced back to 1620 as the pilgrims seek spiritual freedom..
1700 | An early stand against slavery
Congregationalists are among the first Americans to take a
stand against slavery. The Rev. Samuel Sewall writes the first anti-slavery
pamphlet in America, “The Selling of Joseph.” Sewall lays the foundation for
the abolitionist movement that comes more than a century later.
1846 | First integrated anti-slavery society
The Amistad case is a spur to the conscience of
Congregationalists and other Christians who believe no human being should be a
slave. In 1846 Lewis Tappan, one of the Amistad organizers, organizes the
American Missionary Association—the first anti-slavery society in the U.S. with
multiracial leadership.
1853 | First woman pastor
Antoinette Brown is the first woman since New Testament
times ordained as a Christian minister, and perhaps the first woman in history
elected to serve a Christian congregation as pastor. At her ordination a
friend, Methodist minister Luther Lee, defends “a woman’s right to preach the
Gospel.”
1957 | Spiritual and ethnic traditions unite
The United Church of Christ is born when the Evangelical and
Reformed Church unites with the Congregational Christian Churches. The new
community embraces a rich variety of spiritual traditions and welcomes
believers of African, Asian, Pacific, Latin Am, Native Am and European descent.
As a congregation we are seeking to revitalize ourselves. We
seek to welcome all who come through our door no matter age, ethnicity, gay,
straight or anything in between. We seek to serve those around us which may
include the homeless communities, the homebound
community, those who living with or
affected by mental Illness, and the earth herself.
Jesus, in his ministry actually had to leave the synagogues
behind. This is why Jesus’ disciples were itinerant ministers on the
road going from town to town because the people they sought to serve were often
only reached on the streets with the help of likewise loving and open mined
people.
As a congregation of the United Church of Christ we declare
ouself to be open and affirming of all God's people. We commit ourselves to
nurturing a faith community where all people who seek the love and grace of God
are welcomed and loved, regardless of race, ethnic or national origin, age,
gender, sexual orientation, physical or mental abilities, economic condition or
marital status.
We openly welcome and invite all to join in the worship,
fellowship, membership, employment and leadership of our congregation, and to
participate fully in the life of the church.
In affirming the value of all God's people we:
• Recognize
we are all created by, loved and accepted as God's children;
• Believe
God's children are gifted by God with unique talents and attributes;
• Believe
we are born with God-given dignity, and that all people share the worth that
comes from being unique individuals created by God;
• Respect
the dignity and self-worth of all persons.
We believe we are called by Jesus' teachings to love our
neighbors as ourselves. We commit ourselves to reach out to all who wish to
worship and affirm their faith in God. We commit ourselves to respond to the
needs of those who have experienced exclusion, prejudice and discrimination in
Christian churches as well as society. We seek to offer a place of rest and
refuge and revitalization to all people and creation. So to all who we
encounter we say Welcome Home!
Amen!
