As he was setting out on a journey, a man ran up and knelt before him, and asked him, ‘Good Teacher, what must I do to inherit eternal life?’ Jesus said to him, ‘Why do you call me good? No one is good but God alone." (Mark 10: 17-18)

In Matthew 19:16 rather than call Jesus good, the man asks what good is necessary to achieve never-ending fullness of life.

In both Matthew and Mark the Greek is agathos. In Greek culture this is an especially loaded term. The object of philosophy was sometimes described as seeking the good, the true and the beautiful. The heroes of Homer were agathos. The key to happiness is to become noble and good.

In the Nichomachean Ethics (IV,2) Aristotle writes:

The happy person always, or more than anyone else, does and reflects on actions in accordance with virtue and bears his luck in the finest way possible and in a way that is harmonious in absolutely every respect as someone who is truly good (alethos agathos) and four-square beyond reproach. Many great pieces of fortune will make his life more blessed (for these naturally help adorn it, and the use of them is fine and decent). But if they happen the opposite way, they crush and maim blessedness, since they bring pains and impede many activities. But nevertheless even in these circumstances the fine shines through when anyone calmly endures frequent great misfortunes, not because he is hardened to them, but because he is a man of nobility and great-heartedness. We think the truly good and sensible person bears all chances gracefully and always makes the finest things possible from his circumstances, just as both a good general uses the army at his disposal for the very best effect in war and a cobbler makes the finest shoe from the skins he is given.

Jesus was truly good. Jesus both taught and demonstrated the way of the hero. In this meaning we are each called to be heroic.

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. (Mark 10: 15-16)

The kingdom of God is received. The Greek verb is dechomai: to hold by the hand. This is related to echo which means to hold, possess, closely join, or engage.

In the context of a relationship dechomai means to accept an offer of friendship, or to receive into the family (as a new child is received), or to raise and educate within the family.

For Jesus the reign of God is already present and is being offered. Waiting is not necessary. Enthusiastic acceptance is all that is required.

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. (Mark 10: 13-14)

Translating the Greek as the "kingdom of God belongs" to the little children is entirely reasonable. But the original Greek also has more expansive possibilities.

The relationship of the children to the kingdom of God is implied through the use of eimi. The meaning of this verb is highly dependent on context.

Jesus may also be saying, "it is to such as these that the kingdom of God exists... or is present... or happens."

Children can be hurtful and do much harm. But they are open to change. They are alive to what is happening around them. They will respond to what is present.

Too often I choose not to recognize the present power of God. Like the disciples I discount the abilty to see, hear, and respond to God-with-us.

A lesson on eimi is available from ibiblio.com.

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.’ (Mark 10: 10-12)

This tough and clear pronouncement may help us better understand how Jesus would have us deal with both relationships and sinfulness.

At the time there was no religious or civil dispute regarding divorce in case of adultery. Under the law of Moses adultery was a clearly acceptable cause for divorce. Remarriage was expected and honored.

Jesus seems to be saying that whether or not there is a divorce there will be adultery. The key issue is not how to reclaim a less complicated relationship but how to deal with the consequences and complications.

The Greek word for adultery is similar in legal and sexual meaning to our English usage. We don't know precisely what Jesus said in, probably, Aramaic. But the Hebrew Bible uses two terms for adultery.

The most common Biblical term is zanah. This literally means highly fed but is often used for sexual infidelity, prostitution, and especially cult prostitution. Less common - but more consistently used in the case of marriage - is na'aph.

The prophets Jeremiah and Hosea provide the most context for na'aph. The problem seems to be one of misplaced value, confused priorities, and undisciplined self-indulgence. These are all - clearly - sources of profound unhappiness.

But in the vast majority of cases the stories of the Hebrew Bible focus on how na'aph is responded to with patience, forgiveness, and committed love. This is most dramatic in Hosea where the prophet is instructed to marry a prostitute and forgive her continuing adulteries, "even as the Lord loves the sons of Israel, though they turn to other gods and love raisin cakes." (Hosea 3:1)

We are often foolish. We often fail to do the right thing. We often choose raisin cakes when offered a feast of great value. To be in relationship with such creatures means - inevitably - to be hurt and to hurt others. The helpful and healthy response is most often to forgive, to love, and to remain in relationship.

Some Pharisees came, and to test him 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.’ (Mark 10: 2-9)

Jesus was expected to answer that divorce is only allowed in case of sexual infidelity... or to list other circumstances under which divorce is legitimate. This issue was a source of contention between two leading schools of the Torah. With his answer the Pharisees could reduce Jesus to one side or the other of a well-known argument over scripture.

The answer of Jesus goes beyond the words given in Torah. Jesus uses the pedantic question to raise the issue of God's original intent and the intention we bring to scripture. We often use scripture to separate, to distinguish, and to exclude. We do this because we are hard of heart: we resist the flow of God's intention and seek to control more than create.

Jesus does not suggest the law of Moses is wrong. But the self-justifying and other-criticizing attitude we bring to scripture is certainly wrong. In the gospel of Matthew Jesus explains, "Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil." (Matthew 5:17) In fulfilling (Greek: pleroo) Jesus leads us to the abundant, over-flowing, abounding, all-inclusive, and whole intention of God.

What God has joined together, let no one separate.

Above is Flow of Fire a photograph of a blacksmith's flame taken at the Spruce Pine Festival (Spruce Pine, North Carolina)

He left that place and went to the region of Judea and beyond the Jordan. And crowds again gathered around him; and, as was his custom, he again taught them. (Mark 10: 1)

Jesus is leaving Capernaum, Galilee, and comparative safety. He is moving closer to Jerusalem and death.

Despite the increased threat Jesus keeps to his custom of teaching. He continues to speak and teach the truth.

The Greek for custom is etho from which is derived the English ethics. A key to ethical behavior is disciplined habit.

Even Jesus took time to explore his choices and discipline his human nature before being exposed to serious test and trial.

We cultivate the disciplines of faith, hope, and love. Like an athlete training for a championship, we seek good habits that will carry through under stress.

‘For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another. (Mark 9: 49-50)

In a humid place salt will begin to lose its saltiness. By heating and separating the saltiness may be restored.

Each of us is uniquely seasoned: an individual expression of God.

Within each of us is a spark of the Holy Spirit's flame. As needed - and allowed - this spark will set a fire to reclaim our saltiness.

It may be frightening, but we should welcome the fire.

Surely we should be at peace with one another, but we are also to be as God intended. You are to be your salty, distinct, and unique self.

‘If any of you put a stumbling-block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched. (Mark 9: 42-48)

The repeating verb "to stumble" is a translation of the Greek skandalizo. Our English scandalize is easy to see and hear.

A more literal translation would be "to set a trap." The noun from which skandalizo is derived is the stick that serves as the trigger for a trap or snare.

The English can be reasonably understood as referring to that which might entrap us in sin and error. It seems to encourage self-awareness.

The Greek is more suggestive of what we do that could entrap others. How does my behavior or belief influence others?

We live in a time that delights in scandal. We live in a culture that sets many traps. We should avoid setting traps for others or falling into them ourselves.

Above is Scandal by Nancy Chunn.

John said to him, ‘Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.’ But Jesus said, ‘Do not stop him; for no one who does a deed of power in my name will be able soon afterwards to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward. (Mark 9: 38-41)

John's first impulse is to control. Jesus seeks to empower.

In both our personal and institutional lives we seek consistency and coherence.

What seems inconsistent or incoherent we often seek to control.

God creates, empowers, and sets-free.

Where there is care for another, kindness, and creativity we will find God.

Creating may often seem inconsistent or incoherent with what went before.

But when attentive to God's intent, creativity is a means by which coherence is renewed.

Then he took a little child and put it among them; and taking it in his arms, he said to them, ‘Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.’ (Mark 9: 36-37)

We have - largely as a result of Christianity - come to romanticize children. This is especially true during Christmas-time.

In the ancient world children were certainly the object of their parent's love. But they were extended minimal legal or economic value.

Children were perceived as consumers rather than producers of value. At best they were potential sources of value.

In seeking to refocus his followers understanding of greatness Jesus suggests the lowest and least are guides to the highest and best.

Whenever one of little value is welcomed it is as if the source of ultimate value is welcomed. The Greek translated as welcome is dechomai. This is literally "to take with the hand."

Who have you devalued? Who have you decided is not worth your time or attention? Take his or her hand in yours. God is waiting for you there.

Then they came to Capernaum; and when he was in the house he asked them, ‘What were you arguing about on the way?’ But they were silent, for on the way they had argued with one another about who was the greatest. He sat down, called the twelve, and said to them, ‘Whoever wants to be first must be last of all and servant of all.’ (Mark 9: 33-35)

Again, not what we expect. Doesn't the greatest go first? Isn't the greatest served by others?

Greatness comes quietly, as in a babe in a manger. Great meaning can found in pain and suffering, as on a cross. Great joy can come from serving rather than being served.

Look for the unexpected. Choose the unexpected. Be the unexpected.

Above is the Vision of Saint Thomas. Today is the feast day of St. Thomas. This blog is dedicated to Saint Thomas Didymus, also known as Judas Thomas or Judas the Twin. Thomas is Aramaic for twin. Didymus is Greek for twin. Some believe Thomas to have been the brother of Jesus, apostle to Persia and India, and author of the Gospel of Thomas.

They went on from there and passed through Galilee. He did not want anyone to know it; for he was teaching his disciples, saying to them, ‘The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.’ But they did not understand what he was saying and were afraid to ask him. (Mark 9: 30-32)

Certainly seems clear enough. Pretty specific too: after three days. Betrayed, then killed, then rise. What is not to understand?

The mystery is not in what Jesus says, but in how the disciples respond. Matthew and Luke are clearly paraphrasing Mark and do not add to our understanding.

Mark and Luke explain they were afraid. The Greek suggests being startled or amazed by something unexpected.

The Greek also implies a deferential - reverential - attitude. They did not ask out of concern for being rude or being exposed as stupid.

Jesus had recently been direct - even harsh - in critique. Why risk asking? They did not trust Jesus. Which was exactly the critique Jesus had made.

When Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, ‘You spirit that keep this boy from speaking and hearing, I command you, come out of him, and never enter him again!’ After crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, ‘He is dead.’ But Jesus took him by the hand and lifted him up, and he was able to stand. When he had entered the house, his disciples asked him privately, ‘Why could we not cast it out?’ He said to them, ‘This kind can come out only through prayer.’ (Mark 9: 25-29)

Both Matthew and Luke include this event in their gospels. Matthew's closing is similar in theme, but different in a seemingly important detail.

According to Mark the healing required prayer. Some ancient versions of Mark include fasting. In Matthew the key is trust (Matthew 17:20).

This is the same Greek word that was translated as believe when the father shouted, "I believe, help my unbelief." It is the feminine noun pistis.

It is derived from a verb meaning to persuade. To have faith is to be persuaded. To believe is to be convinced. Convinced of what?

The Hebrew most often compared to pistis is aman. As is typical, the Hebrew is less abstract and more earthy than the Greek.

There are noun forms, but aman is a verb. It means to support, confirm, have faith. It means to be firm, reliable, and verified.

It also means to act as a foster-father, foster-mother, or a nurse. To believe is to be convinced that God nourishes, supports, and cares. To have trust is to be sure that God is trust-worthy.

And they brought the boy to him. When the spirit saw him, immediately it threw the boy into convulsions, and he fell on the ground and rolled about, foaming at the mouth. Jesus asked the father, ‘How long has this been happening to him?’ And he said, ‘From childhood. It has often cast him into the fire and into the water, to destroy him; but if you are able to do anything, have pity on us and help us.’ Jesus said to him, ‘If you are able!—All things can be done for the one who believes.’ Immediately the father of the child cried out, 'I believe; help my unbelief!’ (Mark 9: 20-24)

We believe, yet do not. We are sure, yet are not. We are - often - double-minded. The boy's father was acutely aware of this inner turmoil.

I have been blessed. I have received God's love and protection. I know this is true. Yet I fear this conclusion. In fear, I suspend my belief.

The belief that God has intervened specifically and personally is profoundly threatening. I have not earned this blessing. To accept it fully would be to give away my sense of control.

I know this sense of control is an illusion. But it can be such a comforting illusion, except when it evaporates and my flimsy self-created reality dissolves with it.

In desperation my belief/unbelief is resolved. With the fog of illusion gone I am left face-to-face with ultimate reality. It is bright. It can burn. It is entirely beyond my understanding. But with it - perhaps in it - I am whole.

Above is Path of Life III by Muritis Cornelis Escher.

When they came to the disciples, they saw a great crowd around them, and some scribes arguing with them. When the whole crowd saw him, they were immediately overcome with awe, and they ran forward to greet him. He asked them, ‘What are you arguing about with them?’ Someone from the crowd answered him, ‘Teacher, I brought you my son; he has a spirit that makes him unable to speak; and whenever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid; and I asked your disciples to cast it out, but they could not do so.’ He answered them, ‘You faithless generation, how much longer must I be among you? How much longer must I put up with you? Bring him to me.’ (Mark 9: 14-19)

Mark's portrayal of the disciples is consistently critical. The men that Jesus invited to join him are described as slow to understand, fearful, often faithless, and spiritually incompetent.

It is a curious theme for an author writing at least a generation - perhaps two - after the death of Jesus. A more typical political or psychological approach would be to exalt the leaders who had led the early church.

There is good evidence that Mark was the Greek and Latin interpreter for Peter. It is very likely that the Gospel of Mark is essentially Peter's memoir. But the text does not promote a Petrine cult of personality. Quite the opposite.

With the Pentecost story in our mind a modern Christian can explain away the theme. With this retrospective we can see the bumbling as ready for reform and refocusing by the resurrection of Jesus and descent of the Holy Spirit.

But the narrative of Mark ends with the crucifixion. In Mark's text the disciples continue their bumbling and even fall into betrayal. There is only one hero in Mark. And this hero - Peter's hero? - is in many ways a tragic mystery.

Then they asked him, ‘Why do the scribes say that Elijah must come first?’ He said to them, ‘Elijah is indeed coming first to restore all things. How then is it written about the Son of Man, that he is to go through many sufferings and be treated with contempt? But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written about him.’ (Mark 9: 11-13)

Matthew's account of this exchange is clearer to me. There Jesus explains that Elijah has already come but has not been recognized. The disciples then understood "he was speaking to them about John the Baptist." (Matthew 17: 13).

Elijah was a prophet to the Northern Kingdom of Israel roughly 900 years before. (Books of Kings) What Moses had founded, Elijah had sought to reform. By the First Century it was expected that Elijah's return would prepare the way for the Messiah.

Writing in the generation after the crucifixion of Jesus the great Rabbi Johanan ben Zakkai explained that Elijah's return would restore the purity of the people. Other Rabbis saw Elijah returning to resolve all confusion and dispute and thereby bring peace.

In Jewish apocalyptic literature Elijah performs seven dramatic miracles including raising Moses from the dead along with the entire Exodus generation. In this tradition Elijah successfully argues with God to forgive those condemned to hell.

Instead Jesus says, the prophet and precursor has already come but was not recognized. The prophecy has been fulfilled, but not as expected. Elijah has come, was widely misunderstood, and was killed by a weak ruler at the request of a dancing girl at the bidding of a vindictive adulteress.

As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what this rising from the dead could mean. (Mark 9: 9-10)

Three Apostles are walking down a mountain.

John says to his brother James, "What is this parable, this 'rising from the dead?'"

"That's no parable," Peter sputters. "Our dust and bones will be restored along with those of our ancestors."

"Perhaps," says James. "But he almost always has more than one meaning."

"He speaks of ben-Adam - the messiah - as does the prophet Daniel," Peter asserts.

"Or of ben-Adam as in the psalms and Job?" John asks. "Are not each of us sons of Adam?"

Jesus half-listens, shaking his head.

Above is Glad Day by William Blake.

Then Peter said to Jesus, ‘Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.’ He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, ‘This is my Son, the Beloved; listen to him!’ Suddenly when they looked around, they saw no one with them any more, but only Jesus. (Mark 9: 5-8)

When in doubt Peter began talking. Another translation offers, "You see, he didn't know how else to respond, since they were terrified."

God's appearance seems a divine retort: Don't talk, just listen!

When afraid and uncertain Peter was inclined to take action. He was ready to begin construction.

Just listen! Don't try to take control. Stop your constant doing. Listen, consider, and understand.

It can require considerable discipline to simply be silent and listen for the voice of God.

Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. (Mark 9: 2-4)

In the synoptic gospels this is a hinge event. Hereafter the story moves from Galilee to Jerusalem and the crucifixion.

The Greek translated as transfigured is metamorphoo or to change in form.

The way of God is the way of change, growth, and transformation. We often turn to God asking for stability. God may provide what we need rather than what we want.

And he said to them, ‘Truly I tell you, there are some standing here who will not taste death until they see that the kingdom of God has come with power." (Mark 9:1)

Was Jesus wrong? Was he misquoted or mistranslated? Or has the reign of God arrived and we have failed to notice?

The Greek words above for power and kingdom are both feminine. To use these forms in a culture where women had very little power and never ruled is an interesting choice.

If we would decide that this saying is true, we might see the reign of God coming in strength with the resurrection of Jesus; or the destruction of Temple; or...

God's reign - like the British monarch's - defers to the rule of others over many aspects of life. But in her own household the Queen both reigns and rules.

Where is the household of God? Where might we find - and accept - the reign and rule of God?

Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.’ (Mark 8:38)

John begins his gospel with, "In the beginning was the word..." In the beginning was logos. This is the same Greek translated above as word.

This sort of word is powerful. The Greek suggests a fundamental truth, a motivating force, or divine intention.

In Hebrew dabar can be translated as word. Depending on context it may also mean "message," "question," "teaching," "thing," or "nothing."

In some contexts dabar can mean something very close to logos. For example the ten commandments are the ten dabar (Deuteronomy 4:13).

What is your context? Are the words of Jesus nothing or commandment? Are his words merely interesting or profound insights?

He called the crowd with his disciples, and said to them, ‘If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. For what will it profit them to gain the whole world and forfeit their life? Indeed, what can they give in return for their life? (Mark 8: 34-37)

There are several Greek words for life. One of the most common - and often used by Jesus - is zoe. This means alive, animate; it also implies an active, virgorous, and fulfilling life. Zoe is a favorite of the Gospel of John.

Above Jesus is quoted as using the Greek psuche which is much closer to our contemporary understanding of soul. Psuche is breath, feelings, affections, and desires: that which motivates us. The synoptic gospels prefer psuche to zoe.

Anticipating - or rather inspiring - Shakespeare, Jesus outlines the Faustian bargain. What is our soul worth? By what do we choose to be motivated? To what are we attracted? What is our destination, our goal, and our completion?

We can subordinate, neglect, and ignore the soul, but we cannot give it away. It is not ours to give. Our soul is of God. We have nothing worthwhile with which to trade with God. Our soul remains wholly and always of the same substance as God.

The soul seeks the wholeness of God. In other aspects of our life we can struggle after other outcomes. We have been given the freedom to do so. But other outcomes will remain insufficient and unsatisfactory. The tug of the soul is consistent and persistent.

And Peter took him aside and began to rebuke him. But turning and looking at his disciples, he rebuked Peter and said, ‘Get behind me, Satan! For you are setting your mind not on divine things but on human things.’ (Mark 8: 32-33)

Matthew's gospel says Peter took aside Jesus to say, "God forbid it, Lord. This must never happen to you." The common perception is that faith protects. The deeper the faithfulness, the greater the protection.

Jesus warns Peter and his disciples that this is thinking in human terms not as God thinks. Holy wisdom can be very far from common sense.

In the Eastern Church the Sophia - Wisdom - of God is especially exalted. Holy Wisdom is usually female in character and leans toward a transcendent rationality.

For in her is the spirit of understanding: holy, one, manifold, subtle, eloquent, active, undefiled, sure, sweet, loving that which is good, quick, which nothing hindereth, beneficent, Gentle, kind, steadfast, assured, secure, having all power, overseeing all things, and containing all spirits, intelligible, pure, subtle. For wisdom is more active than all active things: and reacheth everywhere by reason of her purity. For she is a breath of the power of God, and a certain pure emanation of the glory of the almighty God: and therefore no defiled thing cometh into her. For she is the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of his goodness. And being but one, she can do all things: and remaining in herself the same, she reneweth all things, and through nations conveyeth herself into holy souls, she maketh the friends of God and prophets. For God loveth none but him that dwelleth with wisdom. For she is more beautiful than the sun, and above all the order of the stars: being compared with the light, she is found before it. For after this cometh night, but no evil can overcome wisdom. (The Wisdom of Solomon 7: 22-30)

Above is Woman at a Window by Pablo Picasso.

Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. He said all this quite openly. (Mark 8: 31-32)

This was not the long-understood promise. This was not the expectation. This was not how the faithful wanted to be redeemed.

This teaching - also referenced in Matthew and Luke - was totally neglected. There is no suggestion that after the crucifixion anyone was expecting Jesus to rise again.

Many Christians expect the return of Jesus. This return is usually described with highly dramatic - even melodramatic - images.

It seems to me that since our encounter with God on Mt. Sinai the divine has chosen increasingly subtle ways of reaching out to us.

Given this previous behavior I sometimes wonder if Jesus has already returned, but we have failed to notice.

Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, ‘Who do people say that I am?’ And they answered him, ‘John the Baptist; and others, Elijah; and still others, one of the prophets.’ He asked them, ‘But who do you say that I am?’ Peter answered him, ‘You are the Messiah.’ And he sternly ordered them not to tell anyone about him. (Mark 8: 27-30)

Many scholars have suggested this brief exchange - also referenced in Matthew and Luke - is a post-hoc addition to the scripture by early Christians. They argue that Jesus almost never talked about himself.

But if our orthodoxy of Jesus being fully man and fully divine has any meaning, I can certainly imagine the man asking these questions. Who am I? Who do others say I am? Who do you say I am?

When I encounter the divine it is all at once profoundly intimate and deeply other. The divine emerges from within me but is entirely separate from me. I am left - for a moment - uncertain of my identity.

Jesus sought and taught wholeness, fullness, peace, shalom. We can find in the gospels an unfolding of his own experience of what this means. His humanity and divinity are in constant conversation.

To be Christ is to be consecrated. To be Messiah is to be anointed. In the most ancient rituals holy oil - or chrism - is applied to every organ of human sensation, to the forehead, and to the breast. Every tool of human discernment is made more supple to better receive the divine.

They came to Bethsaida. Some people brought a blind man to him and begged him to touch him. He took the blind man by the hand and led him out of the village; and when he had put saliva on his eyes and laid his hands on him, he asked him, ‘Can you see anything?’ And the man looked up and said, ‘I can see people, but they look like trees, walking.’ Then Jesus laid his hands on his eyes again; and he looked intently and his sight was restored, and he saw everything clearly. Then he sent him away to his home, saying, ‘Do not even go into the village.’ (Mark 8: 22-26)

The blind man was not a resident of the village. "Some people" - the Greek is the impersonal plural pronoun for "they" - brought him there. The Greek verb is phero which is used more often for stuff than for people. Conveyed may best suggest the tone in English. They did not ask Jesus to heal the man. The Greek might mean they summoned Jesus to "set fire" to the man.

The tone of the Greek combined with Jesus leading the blind man out of town implies some people had brought the blind man along to provide a spectacle. Jesus did not play along. I wonder if this complicated context might also explain the extra effort required to accomplish the healing. Jesus had to overcome both blindness and boorishness.

They sought a good outcome but for bad reasons. Intention is important to Jesus. Sloppy lack of intention is forgiven. Good intention badly executed is received empathetically and mercifully. But bad intentions - even if they produce a positive good - are a constant target of Jesus' condemnation.

Above is Mindful Moment by Russell Maier.

They said to one another, ‘It is because we have no bread.’ And becoming aware of it, Jesus said to them, ‘Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember? (Mark 8: 16-18)

To engage reality we must remember what has happened in the past and consider how past events are related to current events. What are the patterns? What are the aberrations? Is there a suggestion of cause and effect?

We must look and listen very attentively. Unless we are careful we will construct false patterns. We are just as ready to adopt a false connection as to exclude an unexpected cause. It takes considerable discipline to look and listen with an open and honest mind.

Jesus asks, "Do you still not perceive..." The Greek is noeo from nous. This is using the mind to discern the true from the false, the good from the bad. What is translated as understand is suniemi. This is literally to bring together. Understanding is to recognize relationships, connections, causes and effects.

We must open our mind and soul to new possibilities. A "hardened heart" was, perhaps, the most common criticism Jesus had of the Pharisees. They had closed themselves off from any new understanding. They were no longer looking, thinking, or exploring the intent of God.

We must ask the right questions. We must focus on the key issues. Jesus was not talking about bread or about literal yeast. He was making a witty - probably off the cuff - analogy. The disciples are too self-conscious to enjoy the joke and, in the process, have missed the point.

Now the disciples had forgotten to bring any bread; and they had only one loaf with them in the boat. And he cautioned them, saying, ‘Watch out—beware of the yeast of the Pharisees and the yeast of Herod.’ (Mark 8: 14-15)

Once the boat lands the disciples will seek out some bread (this context is clearer in Matthew). I hear Jesus being humorous. But the humor is lost on the disciples.

The Daily Show with Jon Stewart is one inside joke after another. The better you understand the hard news, the funnier this parody of the news. But if you never read, listen, or watch the news the wit of the show is impenetrable.

Understanding the wit of Jesus depends on an awareness that both the Pharisees and the Herodians are working with powerful ideas. The Pharisees offer the supposed security of an orderly way of life. The Herodians offer the supposed security - and opportunities - of alliance with the cultural and political masters of the known world.

Both of these ideas are yeasty - amazing agents of change - in the life of the Jews. But Jesus cautions against both. Neither will bring about the intention of God. Don't eat their bread.

One of the rituals of Passover - probably practiced by Jesus and his disciples - is to remove all the yeast from one's home before the great festival. The yeast of Egypt - alien to the intent of God - is nullified. The ideas of both Pharisees and Herodians are alien to the reign of God.

The Pharisees came and began to argue with him, asking him for a sign from heaven, to test him. And he sighed deeply in his spirit and said, ‘Why does this generation ask for a sign? Truly I tell you, no sign will be given to this generation.’ And he left them, and getting into the boat again, he went across to the other side. (Mark 8: 11-13)

In Matthew's gospel Jesus is more expansive. "When it is evening, you say, 'It will be fair weather, for the sky is red.' And in the morning, 'There will be a storm today, for the sky is red and threatening.' Do you know how to discern the appearance of the sky, but cannot discern the signs of the times?"(Matthew 16: 2-3)

Many signs had been given and explained and explained again. The signs were there for all those with eyes to see and ears to hear.

But the signs pointed toward an outcome inconsistent with what was expected.

A good friend has had considerable success. He is now at a place in life where financially and in many other ways he is free to choose whatever he wants. He is not sure what he wants. But he perceives a very strong need for financial feedback to affirm his value. Money is not needed in any practical way, but it is a potent signal that he is going the right way.

My friend is not greedy. But he is addicted to money as a sign of progress. Financial returns are the signs for which he is looking and in which he has confidence.

There are other signs - pointing toward other destinations - requiring a different kind of discernment. For at least 2500 years most of the wisdom literature of the great cultures has encouraged cultivation of this discernment. Each generation has usually given lip service to this greater discernment while - mostly - choosing to follow signs toward wealth, power, or prestige.

No wonder Jesus sighed.

Above is Three Forms by Robert Motherwell.

He asked them, ‘How many loaves do you have?’ They said, ‘Seven.’ Then he ordered the crowd to sit down on the ground; and he took the seven loaves, and after giving thanks he broke them and gave them to his disciples to distribute; and they distributed them to the crowd. They had also a few small fish; and after blessing them, he ordered that these too should be distributed. They ate and were filled; and they took up the broken pieces left over, seven baskets full. Now there were about four thousand people. And he sent them away. And immediately he got into the boat with his disciples and went to the district of Dalmanutha. (Mark 8: 5-10)

What do you have? How much do you have? Do you give thanks for what you have?

Whatever we have - talent, insight, pain, enthusiasm, time, money, sadness - can be transformed in relationship with God.

In Mark 6 the bread and fish were blessed: praised and consecrated. Here Jesus gives thanks. The Greek is eucharisteo which is to be mindful of blessings, grateful, or thankful.

We are often not even aware of what we have. We can neglect our greatest gifts. We may even find what we have to be a burden.

Recognize what you have. Give thanks for what you have. Give away what you have. This is how God feeds the world.

In those days when there was again a great crowd without anything to eat, he called his disciples and said to them, ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat. If I send them away hungry to their homes, they will faint on the way—and some of them have come from a great distance.’ His disciples replied, ‘How can one feed these people with bread here in the desert?’ (Mark 8: 1-4)

One of the first rules a novice writer learns is the value of conflict. A good story requires tension. The human mind is fascinated by unresolved tension.

Whether as historian or story-teller we cannot be sure, but Mark regularly draws on a tension caused by the disciples being absolute idiots.

In other gospels the descent of the Holy Spirit at Pentecost is the climatic resolution of this tension. But Mark's story is like a detective thriller where the sleuth never really figures out who did it, much less why.

For me Mark's disciples are so stupid that it strains the story's credibility. Have they already forgotten the miracle of the 5000?

But then - considering how blind, dull, frightened, forgetful, and neglectful I have been - Mark may simply be reporting what happened.