The Parable of the Stones

 I was rereading chapter 4 of the Prodigal God, by Timothy Keller, in preparation for our book study tomorrow.  Keller recounts the apocryphal parable i.e. not in the bible, of Peter and the stones.  It is recounted below:

One day Jesus said to his disciples: “I’d like you to carry a stone for me.”  He didn’t give any explanation. So the disciples looked around for a stone to carry, and Peter (bless his heart), being the practical sort, sought out the smallest stone he could possibly find.  After all, Jesus didn’t give any regulation for weight and size! So, he put it in his pocket.

Jesus then said: “Follow Me.” He led them on a journey.
About noontime Jesus had everyone sit down. He waved his hands, and all the stones turned to bread. He said, “Now it’s time for lunch.”  In a few seconds, Peter’s lunch was over.  When lunch was done Jesus told them to stand up.

He said again, “I’d like you to carry a stone for me.”
This time Peter said, “Aha! Now I get it!” So, he looked around and saw a small boulder. He hoisted it on his back, and it was painful, it made him stagger.  But he said, “I can’t wait for supper.”  Jesus then said: “Follow Me.” He led them on a journey, with Peter barely being able to keep up. Around supper time Jesus led them to the side of a river. He said, “Now everyone throw your stones into the water.”

They did. Then he said, “Follow Me,” and began to walk.
Peter and the others looked at him dumbfounded.
Jesus sighed and said, “Don’t you remember what I asked you to do?  Who were you carrying the stone for?”

In this season on Lent, it may be helpful to consider what stones you are carrying and for whom you are carrying them.

Of Beams and Other Projectiles

 The Gospel Reading from Sunday speaks of a parable of Jesus concerning people with beams in their eye.  They should not worry about the mote or speck in the eyes of other people.  This is from the Gospel according to Luke chapter 6.  There are a couple of things that I want to note about this passage. 

First, this is not a parable as we usually think of parables.  I think of a parable as being a story which has a lesson for the listener.  When I think of a parable, I think of examples such as the Good Samaritan or the Prodigal Son, or the wise and foolish virgins or even the parable of the lost coin.  I looked up a definition of a parable.  The first two definition I found are as follows:

A general definition of "parable" is a simple story used to illustrate a moral or spiritual lesson, as told by Jesus in the Gospels.

Merriam-Webster gives the following definition for parable: "a usually short fictitious story that illustrates a moral attitude or a religious principle."

This seems to fit with what I think of as a parable – a story with a moral or spiritual lesson.  It is nice to have your beliefs of understanding confirmed.  However, lets put that aside and see what lesson it may contain for us.    What we have is a series of punch lines – we don’t have the story, but we do have the moral or spiritual lessons, as there are a number of lessons which Jesus gives us in quick succession.  We have the blind leading the blind not leading to good results; the disciple is not above his (or her) master; and finally, the lesson about not worrying about the mote the other person’s eye and ignore the beam in your own eye.  All wise saying which we should all pay attention to. 

I want to explore the last spiritual lesson – the one about the mote and the beam.  First let’s clarify the language.  What is a mote?  It is an old-fashioned word for something tiny – some versions of the bible translate the Greek word as speck.  So, we have a small thing - a speck of dust in your eye.  Well, what about a beam?  We have different types of beams.  We have beams in a house which support it and hold up the structure – when I looked up types of beams on-line a found one list of 14 different types if beams used in construction.  There is also a beam of light like a moon beam.  I found some illustrations of this passage on-line.  They generally had a beam made of wood or other material such as concrete.  In the illustration this was in the eye of the person pictured – not a comfortable image to say the least.

It is hard to imagine that anyone could not be aware of such an immense thing as a beam stuck in their eye.  Of course, if we think of this literally it could be impossible.  So, we need to think of it metaphorically or symbolically.   Doing this the basic message is clear.  Pay attention to the large thing in your eye getting in the way of seeing things clearly and don’t worry about the little speck in your neighbour’s eye.

Let’s consider what is happening here as a case of projection.  Psychologist Carl Jung speaks of projections this way, “Projections change the world into the replica of one’s own unknown face.”  One source notes that projections “occurs when we attribute an element of our personality residing in our unconscious to another individual or group. While it is possible to project both positive and negative characteristics, there is generally a greater tendency to project the latter.” https://www.jungian-confrerie.com/phdi/p1.nsf/supppages/8209?opendocument&part=15

In the case of the parable, the person with the beam in their eye, i.e. a large impediment to seeing the world as it is, is projecting that state on someone in their field of vision and seeing them as having that issue or characteristic.  In effect we are seeing the “other” not as they truly are but in a way that reflects something about ourselves.  The writer of the Gospel, Luke wouldn’t have thought in these modern terms, but the lesson is the same.   Be aware that the way you are seeing the other person can say more about yourself than about the other person.

One sign that this is happening is that you have an illogically strong reaction to someone – it might be their behaviour or even their appearance.  Perhaps they have a crazy hairstyle like dreadlocks or perhaps they dress inappropriately for an occasion.  Perhaps it is someone who is loud or bossy or just plain annoying.  Whatever it is just makes you see red and never want to have anything to do with them.

May we all be blessed to know ourselves more fully and to see others as they truly are on our journey.

 

The Prodigal Father Reconsidered

I am currently reading The Return of the Prodigal Son by Henry Nouwen.  It is a wonderful exposition on the painting by Rembrandt which is based on the parable of the Prodigal Son.  The interpretation of the parable by Nouwen considers the father of the story to be a representation of God the Father.  This is not unexpected.  He also explores the impact of the painting on him and his developing realization that he was both the elder son who is dutiful and stays home and the younger, prodigal son who demands his inheritance, lives the life of a wastrel, and them repents and returns home to the father in a chastened state. 

Nouwen’s understanding and theology of the parable is that father (as God) is all good.  As he notes, “This is not a story that separates the two brothers into the good and the evil one.  The father is only good.  He loves both sons”.  The elder son is depicted by Jesus, and is understood by Nouwen in the parable as the one who is resentful of having to be the dutiful one.   He is likened to the scribes and Pharisees, groups that Jesus was critical of.  The elder son did his duty—all the law required—and ended up resentful of the loved showered on the prodigal son when he returned.  The parable expresses this very vividly:

He was angry and reused to go in, and his father came out and e retorted began to urge him to come in; but he retorted to his father, “All these years, I have slaved for you and never once disobeyed any orders of yours, yet you never offered me as much as a kid for me to celebrate with my friends.  But, for this son of yours, when he comes back after swallowing up your property—he and his loose women—you kill the fatted calf”. 

In reading Nouwen’s declaration that “The father is all good”, the question arose in my mind, “is the father actually all good?”; is there perhaps some fault in the father that contributed to the reaction by the elder son?  If we consider the characters in the parable not be archetypal or universal representations of God’s kingdom; the father as an earthly father and the sons earthly children of that father, is then father entirely good?  Put it another way, does the elder son have a valid complaint about the way he was treated?  The father, as story presents him, shows unconditional love.  He welcomes the prodigal son back with open arms literally and celebrates his return not expecting or wanting the prepared mea culpa of the younger son.  He also goes to the elder son and asks, no begs him to come into the feast and celebrate the return with him. He assures the resentful son that, “all I have is yours”. 

However, I believe we are left wondering if the father took the elder son for granted.  Here he was dutiful and obedient and did all that was asked of him.  But as the elder son says that the father never gave him so much as a kid for him to celebrate with his friends.  This leaves me with the impression that the father did not express the love he obviously had for the elder son in concrete ways.  Perhaps if he had the resentment would not have been there.  Perhaps the brother would have been more well-disposed to celebrate the prodigal brother’s return.  I believe that Jesus, in telling the story, was concerned with putting the brother in the role of the Pharisees and scribes that were lurking around wanting to find a gotcha to use against Jesus.  Jesus directed the lesson of the parable specifically to those who he was especially critical of.

However, if we take the father as a representation of our Heavenly Father, I believe that Nouwen’s understanding of the father as all good is valid.  I believe that God does offer us affirmation and the great feast.  I believe that that God’s love is offered to us freely and unconditionally.    It is for us to hear know and to respond to that love.  Often we are unable or unwilling to do that.  However, with God all things are possible.  

The Return of the Prodigal Son (Rembrandt)

Who's the Samaritan in Your Life

Sermon August 25, 2013

13th Sunday after Trinity - Luke 10: 25

The parable of the Good Samaritan is certainly one of those well-known passages from the bible - know well by people of our generation anyway.  The danger with a well-known passage such as this is twofold (if not more).  First when we are listening to it being read, we are likely to not pay attention.  We will think, Oh yes – the Good Samaritan – that’s a nice story – I’ve have heard it so many times that I certainly know this story.”  And so the listener doesn’t listen and if you don’t listen – you don’t hear what God is telling you.  Well, that the first danger – the one you have to pay attention to.

The second danger is for the preacher.  The congregation listening to the Gospel may say to him or herself after she has stopped listening, ‘I’ve heard quite a few sermons on the Good Samaritan.  I wonder if this preacher will say anything new or will it be the same thing I’ve heard before?”  That’s the danger for me.  Will I be able to say something that will reveal a new perspective on this word of God? Or will it be the same old – same old. 

As the hymn says, it is an old, old story of Jesus, of Jesus and his love –  a story that he is telling us.  One of the principles of the Gospel is that it should surprise us every time we read the Gospel.  If we read it with fresh eyes and listen with fresh ears it should surprise us because we will be different people from the last time we read it and hearing the Word of God should change us.  So I am going to read it again and see if you can hear it again for the first time…..

Was there anything that surprised you when you heard it this time?  Was there anything that you hadn’t heard before?  Well, one of the things that I became aware of when I read it a few days ago to begin to write my sermon is that it is really in three parts – three acts.  The first act sets the scene.  We have the person coming to Jesus to ask him as question.  The second act is meat of the passage – the parable that Jesus tells to make his point to those who are listening.  The third act is the climax – the message – the truth that Jesus want us – the listener to hear and inwardly digest.

In act one the thing that stands out in this reading is that the person who approaches Jesus is a lawyer.  Now, if it weren’t for this passage I wouldn’t have thought that there were lawyers in Jesus day.   I would have thought that issues of law would have been handled by the priest and other religious people.  But here we have a lawyer asking Jesus – a rabbi – a teacher for his view on the law.  Jesus turns the question on the questioner - a good Socratic method and answers a question with a question – in this case a question of law.  Jesus takes the game to the lawyer’s home court.  And the lawyer answers in good lawyerly fashion – with a summary of the law.  Jesus – the good teacher affirms his student – applauds him and tells him that if he does what the law says- loves God and his neighbour he will live.  These are the two great commandments we recite at the beginning of the service.

All well and good.  It could have ended here.  But Jesus has engaged him and drawn the lawyer into his sphere.  The lawyer now asks the question Jesus intends him to ask, “Who is my neighbour?”  Jesus now has him fully engaged – just as we should be if we are listening.  Well, who is our neighbour?  Jesus draws the lawyer and us further into his realm by the cast of characters in the story.  Who are the players – the characters in the story? ….

Well we have the traveler – who is not identified – but we assume that he is a good Jew.  We have the priest and the Levite – good upright Jews and of course the Samaritan – the hero.  Who else?  Well let’s not forget the thieves (we don’t know how many of them there are – but more than one).  And finally – well we have the inn keeper. 

The scene is set by the traveler being preyed upon by the thieves.  Of course he is travelling in dangerous country.  The audience – the lawyer and others will automatically identify with the traveler.  He is a citizen who has to travel in dangerous country – probably a familiar experience for people in Jesus time – travelling was not a pleasant and safe undertaking like today – well perhaps like it used to be until recent times.  The listeners could all picture themselves in the traveler’s shoes.  The dramatic event happens – the traveler is robbed and left for dead – a dramatic but not a surprising turn in the story.  Now here comes the twist.  Two upstanding God-fearing holy people come along and pass by on the other side.  These are the associates of the listener – the lawyer – good upright Jews.  People like him.  He can imagine that very well happening – and he is probably filled with righteous anger.  What happens next?  Well our hero comes to the rescue.  But another twist to the story -the hero is a Samaritan - you can almost hear the intake of air as the lawyer gasps in surprise.  A Samaritan!  Shock and horror – a despised outsider – he’s the one who comes to the rescue of the good Jew.  The Samaritans who are almost as bad as Gentiles.  Perhaps even worse – they are the poor cousins to the Jews who did not worship at the temple and were basically part of a family feud that was long and deep.  There was no love lost between the children of Judah and the Children of Samaria. 

No love lost and yet this is the neighbour who showed mercy and love   - the example that the good Rabbi Jesus held up as a paragon of the law.  The question for us today is - who is the Samaritan in your life?  Who is the one who you as a good upright person hate to have come to your recue?  Who would you hate to have save your life?  Who would be the last person you would want to owe a debt so great that it could not be repaid?

That is the Samaritan in your life.  That is your neighbour.  That is the one who showed mercy to the good Jew.  That is the one Jesus - our Saviour and Redeemer tells us we must love if we are to receive eternal life.  Amen.