Finding our true selves (Mark 8:27-38)
The beauty and power of sacred texts is
that sacred texts can speak to us on different levels and have multiple
meanings. I’m sure you have experienced this if you read the Bible
devotionally. You may read a text today and find that a particular way of
seeing (understanding, interpreting, appropriating) that text helps you in a
particular way. Three years from now, you may read that text again, and
discover something very different in the text that is a source of help to you
at that point in your journey.
On
one level this is a text that demonstrates how easy it is for us to
misunderstand God’s will because we are so influenced by “group think.” This is true of all of us in varying degrees, of
course. We can be blinded to what is good and true by popular cultural,
political, and religious influences. Just before this passage (a couple of
paragraphs back) in the story Jesus warns the disciples, telling them to “Watch
out – beware of the yeast of the Pharisees and the yeast of Herod.” But the
disciples don’t get what Jesus is saying. Jesus rebukes them saying, “Do you
have eyes, and fail to see? Do you have ears, and fail to hear?” Then, in the
very next passage Jesus restores sight to a blind man in stages. At first the man
just sees images when Jesus touches him. Then, when Jesus touches him again, he
is able to see more clearly. That story is really a parable of how we come to
see. It’s a process. The passage today
is a story of the disciples thinking they see, but not really seeing at all.
And it’s an example of how we can use the same words, employ the same language,
but mean radically different things.
Peter acts as the mouthpiece for the
group. He’s not offering an independent assessment. He is voicing the belief
and perspective of the group. When Jesus asks them, “Who do you say that I am?”
Peter speaks on all their behalf when he says, “You are the Messiah.” But then
when Jesus tells them that as the Messiah he will be rejected and suffer and be
killed by those in power, Peter, again acting on behalf of the group, rebukes
Jesus. That’s not in their plan. Jesus, in turn, rebukes them, saying “Get
behind me, Satan.” Jesus viewed the rebuke by the disciples as a temptation to step off the path that is clearly God’s will
for him to follow. Do you see what’s going on here? Jesus’ understanding of his role as Messiah was very different from what
the disciples believed and what they perceived to be the work of the Messiah. Throughout the course of my Christian
journey, I have always claimed Jesus as Savior, but what I mean now when I
confess Jesus as my Savior is very different than what I meant years ago when I
was beginning my ministry. I use the
same language, but I mean different things.
Many of Jesus’ Jewish contemporaries,
like his disciples, thought of their Messiah in narrow, tribalistic, and
nationalistic ways. Somewhat similar to the way a number of Christians do
today. They believed the Messiah would deliver his people, the Jewish people,
from the Gentile powers that held them captive, and he would effect this deliverance
in a forceful, even violent manner. Some thought he would do this through
conventional means. Others thought he would do it through a supernatural
intervention of power. There were early Christians who carried over this same
belief into their Christianity. In the book of Revelation, which is a book
filled with apocalyptic symbols and images, which some of you are reading with
Dr. Bailey on Wednesday mornings, Jesus returns as a general riding a white
horse leading forth the armies of heaven. The writer says that “from his mouth
goes out a sharp sword with which to strike down the nations, and he will rule
them with a rod of iron; he will tread the wine press of the fury of the wrath
of God.” There is so much carnage that the vultures and birds of prey have a
feast. An angel says to the birds, “Come, gather for the great supper of God,
to eat the flesh of kings, the flesh of captains, the flesh of the mighty, the
flesh of horses and their riders – flesh of all, both free and slave, both
small and great.”
How different is the portrait of Jesus
in the Gospels from that portrait in Revelation 19? The Supper that Jesus shares
with others in the Gospels is the opposite of the Supper in Rev. 19, except in one
way – there is no distinction of persons. But in the Gospels all persons are
recipients of grace and acceptance, not fury and condemnation. Jesus doesn’t
wield a sword against his enemies. Rather, he models and teaches his disciples
to love their enemies, to pray for them and do them no harm. He doesn’t ride into
Jerusalem on a white horse to do battle with the Romans. Rather, he rides a
young donkey staging a peace march in protest of all the violence and death with
which the powers that be ravage the world. Jesus, in the Gospels, clearly does not
come to rule the world with a rod of iron and a heavy hand, but to serve the
world as God’s servant.
Three times in the Gospel of Mark (this is true in Luke and Matthew as well) Jesus
announces that he will be rejected, suffer, and be killed by those in power. And all three times his disciples do not
hear him, demonstrating that we hear what we want to hear. After the second
announcement the disciples get into an argument about who is going to be the
greatest, who will wield the most authority in God’s kingdom. After the third
announcement, two of the disciples ask Jesus if they can have seats of power as
his top two power brokers seated at his right and left when he takes the
throne. Jesus tells them that the nations of the world appoint rulers who lord
it over them, and then he says, “But not so among you.” Jesus tells them that
they are to be servants of all people, just like himself, the Son of Man, the
human one, who was sent by God not to be served, but to serve, and to give his
life up for the redemption and liberation of all.” How could they be so blind
and deaf? Jesus wonders that too. Time and again he says, “How is that you have
no faith? How do you not see or hear?” How could they not get it? Well, how is
it that so many of us still don’t get it. I can’t make any kind of judgment or
assessment about Christians in other countries, but here in America, it seems
to me that the majority of Christians are drawn more to the image of Jesus in
Revelation 19 than they are to the Jesus of the Gospels who is the servant of
all. It seems to me that most American Christians want very little to do with a
Messiah who is a humble, courageous peace-maker. They want a Messiah who will
rattle some cages, break some bones, and spew out fury and wrath. They don’t
want forgiveness and reconciliation. They want vengeance and retribution. They
don’t want a Messiah who welcomes all to the table in mercy and grace. They
want a Messiah who excludes forever those who are different than they are. We
are just the like the disciples in the Gospels. We still don’t get it.
Here is a question. Don’t answer to me.
Answer to yourself. Be honest. Are you
drawn more to the image of Jesus as a warrior and vengeful Messiah or the
suffering servant Messiah? How you honestly answer that question should tell
you much about where you are in your own spiritual and moral development. It’s
not difficult to understand why so many want a Revelation 19 Messiah is it? If
we follow the Suffering Servant Jesus of the Gospels, then we will have to be
the servant of all people too, even those we don’t like. And we may even have
to suffer for the cause. This Gospel, Mark’s Gospel was written in a time of
great trial and suffering. The consensus of mainline scholarship places the
date of this Gospel either just before, during, or after the Roman war against
the Jews and the destruction of Jerusalem. The Romans would have made no
distinction between Jewish followers of Jesus and Jews who were not. And any
Roman who confessed Jesus as Lord would have been considered disloyal to Rome,
where Caesar is Lord. All of Mark’s original readers faced suffering and death
as a real possibility, or perhaps in many cases, a real probability.
We
American Christians don’t know diddly about persecution. None of us are persecuted. In fact, in many American
communities, like Frankfort, we are the majority of the population. There are churches
of every kind on every corner. The sad thing is that there are some Christians
who think they are being persecuted. The reason they think they are being
persecuted is because more recent court rulings have prevented them from
imposing their religious beliefs and practices on the rest of society. Listen
sisters and brothers, being prohibited from imposing one’s faith and morals on
others is not suffering for Jesus. It is, however, a safeguard for our democracy,
but I won’t go there.
After Jesus speaks of his suffering and
death, he says, “If any want to become my followers, let them deny themselves, take
up their cross and follow me.” He goes on to talk about losing one’s life in
order to find one’s life. Originally, as I have pointed out, this was about
persecution, suffering, and counting the cost. And as I also said the beauty
and power of sacred texts is that they speak to us on different levels, in
different contexts, in different ways. Wherever
we find ourselves today, if we are to follow Jesus there is a “self” that we
all must let go of and a “cross” we all must bear.
The
“self” that we must deny or relinquish is the false self, and the “cross” we
must take up is the path that will free us from the false self. Some of the great spiritual writers of our time have
spoken and written rather extensively about the false self. Let me offer you a layman’s
explanation. The false self is the self
that we have been told we are by others, and that many of us actually believe
we are. The others include parents, peers, teachers, all the people who
have had some influence in our lives. This includes cultural images and
stereotypes. First and foremost, the
false self is the self operating out of the ego. It’s the self that craves
recognition and acclamation. It’s the self that craves status and the applause
of others. It’s the self that seeks glory and honor, power and position,
prominence and place. It’s the self that gets easily offended and wants
retribution rather than forgiveness. It’s the self that wants to always be
right and be in control. It’s the self that is addicted to negative thinking
and is easily swayed by “group think.” It’s the self that is attached to the opinions
of others and is “up” or “down” depending on what other people say. It’s the
self that compares itself to others and always needs to win. It’s the shallow
self, the superficial self, the ego self, the little self. If we are going to
follow Jesus, this “little, false self” has to go.
Sue Monk Kid tells about the time she
slipped into her young daughter’s room at night to make sure she was covered,
because she had a habit of kicking her covers off. She found her blanket at the
foot of the bed. As she drew the blanket up around her, she noticed that her
daughter was clutching a half-eaten lollipop – one that her grandmother had
given her. It was one of those gigantic all day suckers that had turned into a
two day affair. Now it had made a sticky purple splotch on her pillowcase and a
few strands of hair were stuck to it. She managed to pry it out of her
daughter’s hand and then tossed it in the trash. The next morning her daughter
confronted her in a blaze of indignation. She screamed, “But it was mine, and I
wasn’t ready to throw it away.”
All
the stuff of our false selves is our stuff. It’s mine and it’s yours. We have picked up this stuff, we have picked
up these thoughts, beliefs, attitudes, values, habits, patterns, attachments,
and addictions from many people and places and made them ours. But that’s not who we really are. Buried
beneath and behind all the stuff, all these layers of the false self is the
true self. The true self is the
divine self, the Christ self, the self I am in God. That’s who we really
are. The task we have as followers of Jesus is to shed all the layers of the
false self that hides and conceals the true self, the Christ self. Richard Rohr
likes to say that we grow more through subtraction than addition.
There was once a country boy who had a great
talent for carving beautiful dogs out of wood. Every day he sat on his porch
whittling, working away, letting the shavings fall all around him. One day a
visitor, greatly impressed at his work, asked him the secret of his art. He
said, “I just take a block of wood and whittle off the parts that don’t look
like a dog.”
Listen carefully sisters and brothers.
We don’t acquire the true self. We find
the true self by losing the false self. We whittle away, strip away the
layers of our false self so that the
true self we already are can emerge. We don’t acquire God’s Spirit. We
don’t earn God’s Spirit. God’s Spirit is not a reward for being good or
believing the right things. God’s Spirit is already in us and with us,
essential to our very existence. Our task, our part is to relinquish, to uncover,
expose, and let go of these layers of the false self, so the Spirit of Christ can
love and work through us. So that our true self in Christ can flourish. Following Jesus is a journey of discovery
and recovery. It’s a stripping away of all the layers pervaded by the ego, so
the love, generosity, humility, honesty, authenticity, courage, grace and
goodness of the true self, the Christ self can abound and thrive.
I believe the Christ is saying to us
today, “If you want to be my disciple, if you want to be my follower, then you
must become aware of, be willing to struggle with, and let go of the false
self, so that you can become what you are, so that the Christ self can emerge.”
Now the question is: Am I willing to be honest about my ego? Am I willing to
open my spiritual eyes and see all the stuff that prevents the Christ self from
emerging fully in me and being expressed through me? Am I willing to do the
hard work, and enter into the struggle to be free of all that the false self
feeds on and craves? Am I willing to stay the course and keep whittling away
until the Christ that is in me shines through?
Our good God, give us eyes to see and
ears to hear. Give us the courage and will to honestly acknowledge all the ways
our false selves keep our true selves from shining through. May your love by
our strength and guiding light. Amen.
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