The Nineteenth Sunday after Pentecost, Proper 22 - 7 October 2012
Genesis
2:18-24
Psalm
8
Hebrews
1:1=4, 2:5-12
St.
Mark 10:2-16
Background: Marriage
The readings for today are difficult in that
they present a picture of unanimity and homogeny. We shall have to look deeper, I think, to
understand their full meaning for our time.
The marriage practices of the ancient world, a combination of tribal and
personal interests of wealth and propagation are challenged by today’s needs
and realities. Early nomadic customs
granted a woman a certain amount of independence, allowing her possession
exclusive of those of her husband (see passages regarding Sarah and Jacob’s
wives especially). As to monogamy, it is clear that it was not the standard in
ancient Israelite practice, and adultery was limited to the unfaithfulness of
the wife only. To layer these viewpoints over the conventions of our time is
specious at best, and calls for a deeper dialogue.
Genesis 2:18-24
The LORD God said,
"It is not good that the man should be alone; I will make him a helper as
his partner." So out of the ground the LORD God formed every animal of the
field and every bird of the air, and brought them to the man to see what he
would call them; and whatever the man called every living creature, that was
its name. The man gave names to all cattle, and to the birds of the air, and to
every animal of the field; but for the man there was not found a helper as his
partner. So the LORD God caused a deep sleep to fall upon the man, and he
slept; then he took one of his ribs and closed up its place with flesh. And the
rib that the LORD God had taken from the man he made into a woman and brought her
to the man. Then the man said,
"This at last is
bone of my bones
and flesh of my flesh;
this one shall be
called Woman,
for out of Man this one
was taken."
Therefore a man leaves
his father and his mother and clings to his wife, and they become one flesh.
This reading from the second creation account is meant, as a commentary
to what Jesus will teach the disciples in the Gospel for today. In the previous verses man (thus named Adam)
is created out of dust and the breath of God, and Adam’s first task is to also
provide a name for each of the creatures that God has created. The text becomes an argument for YHWH’s
action and power in providing for the fertility of the earth, rather than the
fertility deities of the surrounding culture. The storyteller also provides an
etiological (an explanation of an event, place, or saying) tale to describe the
creation of the woman. Is there a
subtext here – a theology of subordination?
Many say so, but other explanations are possible as well. If Eve were subordinated to Adam because of
her “coming from him”, then would not also Adam be subordinated to the earth
from which he has come? The story is a
simple one, men, women, the creatures of the earth; all are a product of God’s
creative hand, and care. The one-fleshed
nature of the relationship of the man and the woman becomes a sign of the
divine relationship that the created have to the Creator.
Breaking
open Genesis:
- What does the author mean by having Adam name the animals?
- What implications does the “rib story” in the creation of woman
have for you?
- How can this passage make commentary on relationships in this
day and age?
Psalm 8 Domine, Dominus noster
O LORD our Governor, *
how exalted is your
Name in all the world!
Out of the mouths of
infants and children *
your majesty is praised
above the heavens.
You have set up a
stronghold against your adversaries, *
to quell the enemy and
the avenger.
When I consider your
heavens, the work of your fingers, *
the moon and the stars
you have set in their courses,
What is man that you
should be mindful of him? *
the son of man that you
should seek him out?
You have made him but
little lower than the angels; *
you adorn him with
glory and honor;
You give him mastery
over the works of your hands; *
you put all things
under his feet:
All sheep and oxen, *
even the wild beasts of
the field,
The birds of the air,
the fish of the sea, *
and whatsoever walks in
the paths of the sea.
O LORD our Governor, *
how exalted is your
Name in all the world!
This psalm is a much better commentary on the first reading than I could
have ever written. All the elements are
there, contained in the envelope of the first and final verses. The third verse, “You have set up a
stronghold against your adversaries” is a hint at Creation’s war, when God
overcame the darkness of chaos. Now men and women, considering all of the
cosmos, wonder what is their role and part in this great scheme. Creation’s next task, the naming and care of
things, becomes humankind’s role and stewardship.
Breaking
open Psalm 8
- How is God’s majesty proclaimed out of the mouths of infants and
children?
- Recently a new Hubble exposure was published. Describe the awe that you might have
when viewing it. Is there a place
for God in this?
- What kind of stewardship is implied in the Psalm?
Hebrews 1:1-4; 2:5-12
Long ago God spoke to
our ancestors in many and various ways by the prophets, but in these last days
he has spoken to us by a Son, whom he appointed heir of all things, through
whom he also created the worlds. He is the reflection of God's glory and the
exact imprint of God's very being, and he sustains all things by his powerful
word. When he had made purification for sins, he sat down at the right hand of
the Majesty on high, having become as much superior to angels as the name he
has inherited is more excellent than theirs.
Now God did not subject
the coming world, about which we are speaking, to angels. But someone has
testified somewhere,
"What are human
beings that you are mindful of them,
or mortals, that you
care for them?
You have made them for
a little while lower than the angels;
you have crowned them
with glory and honor,
subjecting all things
under their feet."
Now in subjecting all
things to them, God left nothing outside their control. As it is, we do not yet
see everything in subjection to them, but we do see Jesus, who for a little
while was made lower than the angels, now crowned with glory and honor because
of the suffering of death, so that by the grace of God he might taste death for
everyone.
It was fitting that
God, for whom and through whom all things exist, in bringing many children to
glory, should make the pioneer of their salvation perfect through sufferings.
For the one who sanctifies and those who are sanctified all have one Father.
For this reason Jesus is not ashamed to call them brothers and sisters, saying,
"I
will proclaim your name to my brothers and sisters,
in the midst of the
congregation I will praise you."
Hebrews always serves up a rich feast for the reader. In its initial four verses it provides an exordium, or a preview of the major
themes of what the letter will address.
Thus we are to understand that the author will focus on God’s word,
first mediated through the prophets, but now in these last days it is mediated through a Son. The exaltation of the
Son – both reflection and exact imprint
of God’s very being – allows us to understand the excellence of what the
Christ speaks and does.
Serendipitously, the author of Hebrews then quotes from Psalm 8 (see above),
and exposes the text for us. Moving from
the verse which describes humankind as a “little lower than the angels”, the
author then contrasts Christ with the angels, who was “made lower than the
angels” and is now “crowned with glory”.
Christ stands then in the midst of all humankind – within the
congregation blessing God’s name.
Breaking
open Hebrews:
- The author of Hebrews speaks of how God spoke “long ago.” How does God speak to us in these days?
- How does Hebrews picture the human community, the Christian
community?
- Where is Christ in that community?
Mark 10:2-16
Some Pharisees came,
and to test Jesus they asked, "Is it lawful for a man to divorce his
wife?" He answered them, "What did Moses command you?" They
said, "Moses allowed a man to write a certificate of dismissal and to
divorce her." But Jesus said to them, "Because of your hardness of
heart he wrote this commandment for you. But from the beginning of creation,
'God made them male and female.' 'For this reason a man shall leave his father
and mother and be joined to his wife, and the two shall become one flesh.' So
they are no longer two, but one flesh. Therefore what God has joined together,
let no one separate."
Then in the house the
disciples asked him again about this matter. He said to them, "Whoever
divorces his wife and marries another commits adultery against her; and if she
divorces her husband and marries another, she commits adultery."
People were bringing
little children to him in order that he might touch them; and the disciples
spoke sternly to them. But when Jesus saw this, he was indignant and said to
them, "Let the little children come to me; do not stop them; for it is to
such as these that the kingdom of God belongs. Truly I tell you, whoever does
not receive the kingdom of God as a little child will never enter it." And
he took them up in his arms, laid his hands on them, and blessed them.
We continue our reading
from Mark, as Jesus crosses the Jordan and addresses those who follow, and his
disciples on domestic issues. The
Pharisees bring up the topic of divorce, allowable under Jewish law, but only
to husbands. In typical fashion Jesus
pushes deeper and recites for them the cautions that Genesis provides (see
First Reading). It is not the institution
that Jesus defends but rather the relationship and the integrity of each of the
parties. Men could divorce with a writ – virtually anything that
displeased them could be used as cause.
Jesus derides such social practices that dishonor women, and speaks for
a sense of mutual honor and respect.
He then moves on to
children, another marginalized segment of society. Here it is the disciples who don’t seem to
understand by discouraging the children from coming to him. Jesus uses this opportunity to describe the
children as an example of the Kingdom of God, and then blesses them and lays
hands upon them. The attitude in both of
these incidents describes the community that the author of Hebrews, and that
Psalm 8 describe – the community of men and women comprising the family of God.
Breaking open the Gospel:
- What do you think that the Pharisees were expecting from Jesus?
- What do you expect from Jesus on this issue?
- What role do children play in your life? In the life of your congregation?
After
breaking open the Word, you might want to pray the Collect for Sunday:
Almighty and everlasting God, you are always more ready to hear than we
to pray, and to give more than we either desire or deserve: Pour upon us the
abundance of your mercy, forgiving us those things of which our conscience is
afraid, and giving us those good things for which we are not worthy to ask,
except through the merits and mediation of Jesus Christ our Savior; who lives
and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
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