Fourth Sunday after the Epiphany: January 29, 2006.

Deuteronomy 18:15-20

Psalm 111

1 Corinthians 8:1-13

Mark 1:21-28

First Reading

I would like to connect the Old Testament reading with the Gospel passage using the theme "God's authority in word and deed." God's authority links these two readings, reminding us in whose name all authentic ministry is done in Scripture. What is true for the prophets is true even for Christ: God's authority is the only binding authority, and without it, no preacher or teacher can do anything. When someone speaks or acts in the name of God, however, empowered by God's authority, that person's actions and deeds carry divine weight.

Consider the words of the Lord in Deuteronomy: "I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command. Anyone who does not heed the words that the prophet shall speak in my name, I myself will hold accountable." It is very clear that the one who disregards the prophet of the Lord disregards God at the same time, because it is not the prophet himself who speaks but God who speaks through him; he therefore does not speak on his own authority but with the authority of God. And, just in case a prophet should be filled with delusions of grandeur and start speaking on his own, God has a warning: "But any prophet who speaks in the name of other gods, or who presumes to speak in my name a word that I have not commanded the prophet to speak--that prophet shall die." Here in Deuteronomy, where God is reaffirming God's covenant with Israel, and the nature of God's relationship with God's people is reinterpreted and reinforced, God reminds Israel that they are to hearken only to the words of the Lord and not to follow false prophets or false gods. God will be with them, God will speak to them through the prophets God chooses, but the people must listen and must trust God's authority, not the authority of another.

Fast-forward to Mark 1. Here, early on in Jesus' ministry, there is a question about the source of Jesus' authority--not only in his teaching but also in his healing. Who is this that even the unclean spirits obey him? People are amazed and a little awed by him, it seems, and they are not sure what to do: the teaching is new, but the authority is well established. It is the unclean spirit who recognizes Jesus, actually--"I know who you are, the Holy One of God"--but no one else seems yet to understand. Even so, Jesus' fame is spreading, and soon the source of his authority will be known. This is not an unimportant point. Throughout his ministry, Jesus stresses that he does not do his own will but the will of the One who sent him. Jesus embodies the will of God, which guides his ministry. Therefore, Jesus teaches and preaches by God's authority. Jesus forgives sinners and heals them by God's authority. Jesus reconciles the world to himself in his death and resurrection by God's authority. So, against their better judgment, against their desire to throw him out of the region, the people begin to listen to this one who does, indeed, speak with authority.

Pastoral Reflection

"But take care that this liberty of yours does not somehow become a stumbling block to the weak" (1 Cor 8:9). This statement of Paul's represents a strong caution to all of us who would try to model a life of faith for others. Often, I think, we shy away from seeing ourselves as "models" of faith, because the whole concept seems fraught with so many perils. To some, it seems arrogant to hold ourselves up as models, like we are trying to say we are without sin. To others, it fosters an already prevalent tendency to boast of oneself and look down on others who seem inadequate by comparison. Recalling the downfall of televangelists Jim and Tammy Faye Baker should be a clear warning to anyone who is tempted to boast of his or her "Christian" behavior.

In spite of these reservations, the fact is that many of us are models of Christian faith to others, especially those of us who are in leadership positions in the church and those who have long-time, active membership in our congregations. Other people do look to us for direction on how a Christian should act, speak, and make decisions--and this is a sobering reality! And then along comes Paul with his admonition that, even though we might have insights through experience or wisdom that would justify certain behaviors (eating food offered to idols, in this case), if that behavior causes one who is young in the faith to doubt or question herself, then, for her sake, we must refrain.

This passage reminds us that as part of the body of Christ our lives are not our own. We cannot simply do what we want, regardless of who knows or sees us, because we have a responsibility to the body as a whole, to build it up rather than tear it down. We are members of something greater than ourselves, and we are responsible for the health and well-being of the other members of the body as well.

In their book Resident Aliens (Nashville: Abingdon, 1989), Stanley Hauerwas and William H. Willimon tell the story of a young man named Joe who agreed to be a Confirmation mentor to a 14-year-old boy named Max (pp. 108-9). Joe was enthusiastic and encouraged Max to think of him as an older brother and to stop by whenever he wanted. This was all fine and good for a few weeks, until Max stopped by Joe's apartment when his girlfriend was there, and Max realized that they had been in bed together. Max questioned Joe about how he decided that it was OK to sleep with his girlfriend; and if it was OK for them, maybe it was OK for Max and his girlfriend to sleep together, too. This upset Joe, and he told Max to mind his own business. When they had started the Confirmation relationship, Joe didn't really understand what it would mean to relate to Max as a brother, and he certainly didn't dream that Max would be the one challenging him--he thought it would be the other way around!

I do not cite this story to make a point about sexual morality, and neither did the authors of the book. Instead, they, and I, offer it as an example about how we as Christians cannot be strangers to one another, going about our business independently and unencumbered. Instead, the church calls us into deeper relationships, relationships that include accountability before one another, responsibility for one another, particularly for those among us who are the weakest and most vulnerable. Sin against them, says Paul, is sin against Christ. As Christians, we are called to live with care and attention to our brothers and sisters. And when we do, we might be surprised at how we are cared for and attended to as well. KJL