This business of barriers and boundaries
is immensely important. Awareness of the many boundaries and barriers in our
relationships allows us to move through them as Jesus did to a social wholeness
where we are reconciled with one another and God. Lack of awareness of these
dividing lines keeps us in an us-and-them mentality. We cannot pretend that
boundaries and barriers do not exist in our religious traditions, they are full
of them. We often feel it is our task to defend these boundaries and barriers
and we do so in good faith. But this is not what Jesus does.
The Anglican communion is experiencing
such a crisis now. Our text for today does not take sides in the debate but
it invites each side to do as Jesus did and cross the boundaries to the other.
In our relations to each other we can either be incarnational (the crossing
of the boundary to be with the other) or we can trespass on the other, there
is a big difference. We hope and pray that the community born in the light
of Jesus Christ will itself bring light and not just heat.
Of course we could mention all of the
isms here as well, racism, sexism, ageism, etc, etc. If we clergy can learn
anything from Jesus’ ministry it is this: he was non-discriminate when
he brought the blessings of God to others. He was just like his Daddy. A chip
off the old block as it were. So also, we who follow in his footsteps are
likewise invited and commanded to go where he goes and that may mean crossing
boundaries thus bearing witness to their ineffectiveness. Doing so may stir
the ire of the mimetic mechanism, particularly the prohibition, so ‘be
wise as serpents and harmless as doves.’
Our text today is in many ways similar
to that of Jesus’ cleansing of the Temple. In both narratives, Jesus crosses
boundaries. In the Historical/Cultural section we will observe that biblical
scholars recognize that a story like that of the healing of the Syro-Phoenician
woman’s daughter is all about the various boundaries Jesus crossed to
extend the blessing of God.
Boundaries and barriers in mimetic theory
are fundamentally about prohibitions. Boundaries and barriers are the moral,
social, physical, emotional, intellectual and religious expressions of prohibition.
Inasmuch as prohibition is one of the three main pillars of culture (s.v.),
we might ask about the way Jesus related to that which was prohibited by his
culture. We see it in his interaction with the Pharisees, in relation to the
Sadducees and the ruling class in the cleansing of the Temple. There should
be little doubt that Jesus was not afraid to go his own way in his spirituality
and his understanding of the Creator.
Ernst Kasemann (Jesus Means Freedom)
tells the delightful story of a church in Holland in a year which had seen
rising tides and collapsing dikes. One particularly bad weekend, it was necessary
for the town mayor to ask the pastor of the local Reformed church to bring
all of his people out to help repair the dikes on Sunday morning or else they
might lose the entire town. The pastor called the church elders together who
discussed the matter and concluded that they had been commanded to keep the
Sabbath holy, so if they perished it was God’s will, but they would
not cancel services. The pastor then mentioned Jesus’ violation of the
Sabbath law, hoping it might stimulate some further thought. To which one
old elder says “Pastor, I have never before ventured to say this publicly,
but I’ve always thought our Lord Jesus was a bit of a liberal.”
When we recall that prohibitions are
designed to control mimetic processes, the violation of the prohibition either
means that the violation must be punished, or else no one will take the prohibition
seriously, or that the prohibition is being revealed for what it truly is:
a barrier erected by humans, between humans and God and between ourselves
(and we would add, the creation). When the apostle Paul says there is no law
but the law of love, he is expressing in theological format what Jesus is
demonstrating in our text today.
However, we would also note that it is
these actions of Jesus, these violations of religious, social and class boundaries
that provoke the conflict that will eventually render him an innocent victim
of the victimage mechanism. Jesus’ healings provoked criticism in the
same way his approach to people provoked criticism. We should therefore not
be surprised when, today, those who cross boundaries and barriers in the name
of Jesus are also exposed to the harsh recriminations of vengeance and hatred.
The two stories that we read today are
two of our favorites. The story of the Syrophoenician woman is the only tale
where Jesus admits defeat but with a great sense of humour. The woman wins!
It is a fabulous tale.
And the story of the deaf and dumb man
being healed by Jesus is one of three stories (Mark 8:22-26, John 9) that
record traces of Jesus’ actual shamanic practice. In each narrative
he uses his spit in the healing process (a herbal or mineral poultice?). It
is easy to pass over this, as though it was some quirk in the narrative. But
its presence in the narrative is another indicator of its ‘folk origins.’
Small details like this are left in the tradition because they were important
to the originary storytellers. But they also reflect something we do not frequently
consider: Jesus’ use of the creation in the healing process.
Matthew and Luke entirely edit out these
‘folk’ details and we have become accustomed to seeing Jesus’
healing ministry as being limited to ‘faith.’ The presence of
such details in all three narratives is a good indication of an early and
fixed tradition. That they are present in both Mark and John indicates that
Jesus modus operandi was the same in Galilee as it was in Jerusalem.
It is understandable that these ‘folk’
details dropped out of other healing narratives but we seem to have a clue
in Jesus’ use of spit to a shamanic practice. Christians might balk
at this, some in the early church did. The early Christian apologists argued
that all other healing was ‘evil’ healing and that Jesus alone
could heal. Yet in their own gospels Jesus says about his healing that Satan
cannot be divided against Satan, that is Satan is not a healer but a destroyer.
Therefore, all healing is from God.
Robert Hamerton-Kelly points out the
connection that can be made between this week’s reading and last week’s
reading. He refers to ‘the boundary markers between Jews and Gentiles.’
(The
Gospel and the Sacred) As James Dunn has pointed out, these are basically
three: kosher, Sabbath and circumcision. These boundary markers are barriers
to full fellowship between Jews and Gentiles (see Ephesians 2:11ff). Theissen
(The
Gospels in Context) also refers to ‘crossing boundaries.’
“The name of this chapter, “Crossing Boundaries in the Narrative
Tradition,” has a double reference. In some narratives the local border
situation between Palestine and the neighboring regions is especially evident.
The story of the Syro-Phoenician woman will be investigated as an example.
Beyond this, the narrative tradition reveals a crossing of social boundaries:
not only disciples and followers of Jesus, but the whole people tell about
Jesus and John.”
Theissen also offers a concise summary
of the three ways “Jesus’ offensive saying” has been interpreted:
biographically (Jesus was disappointed by his own people), paradigmatic (the
woman is an example of faith) and salvation-historical (Jesus legitimates
the Gentile mission). . Theissen evaluates all three and concludes ‘why
should anyone attribute an attitude of rejection to Jesus, when what was at
stake was the establishment of an attitude of acceptance within the community?’
Or as Hamerton-Kelly puts it, “Jesus’ refusal is based on the
prior right of the Jews, but it is so cleverly circumvented by the Gentile
woman and so easily set aside by Jesus that we must conclude that it is a
straw man. This is not an assertion of Jewish priority but rather its repudiation.’
Repudiation is a bit of a strong word, we would prefer to say Jesus is reframing
the concept of Jewish priority.
In order to appreciate this it is important
to see that Jesus’ attacks are directed at the purity code which separated
Jews from Gentiles (and Jews from each other as well). Marcus Borg (Conflict,
Holiness and Politics in the Teaching of Jesus) has demonstrated Jesus’
emphasis on mercy where some Pharisees placed emphasis on purity or holiness
(hence the term ‘mercy code’). Ched Myers (Binding
the Strong Man) also contexts Jesus in relation to the purity code. Jesus
is not attacking Jewish faith nor Judaism. He does not deny God’s covenant
relationship to Judaism. He does seek to live in relation to others as he
understands God in relation to others. In short, for Jesus there are no barriers
to full communion with God.
Either this page has not yet been completed, or we have not found any significant textual issues in the lectionary texts for this Sunday.
Introductory Articles
We will add articles as we are able,
or as users of the site request them, so if you have suggestions for additional
pieces, please write to us!
"Introduction
to Mimetic Theory"
"Mimesis"
"The
Scapegoat"
"The
Pillars of Culture"
"Jesus"
"The
Four Gospels"
A Brief Introduction
to Luke
What's New: (Hover your mouse over to pause cycling)
New
Page: The Scapegoat: Christologies in Conflict - A Study in Dietrich Bonhoeffer
Prv 22:1-2,8-9,22-23 or * Is 35:4-7a
Ps 125 * Ps 146
Jas 2:1-10,(11-13),14-17
Mk 7:24-37
(Proverbs 22:1-2)
A good name is to be chosen rather than great riches, and favor is better
than silver or gold. The rich and the poor have this in common: the LORD is
the maker of them all.
(Proverbs 22:8-9)
Whoever sows injustice will reap calamity, and the rod of anger will fail.
Those who are generous are blessed, for they sharenm their
bread with the poor.
(Proverbs 22:22-23)
Do not rob the poor because they are poor, or crush the afflicted at the gate;
for the LORD pleads their cause and despoils of life those who despoil them.
* (Isaiah 35:4-7a)
Say to those who are of a fearful heart,
"Be strong, do not fear! Here is your God. He will come with vengeance,
with terrible recompense. He will come and save you." Then the eyes of
the blind shall be opened, and the ears of the deaf unstopped; then the lame
shall leap like a deer, and the tongue of the speechless sing for joy. For
waters shall break forth in the wilderness, and streams in the desert; the
burning sand shall become a pool, and the thirsty ground springs of water.
(James 2:1-10)
My brothers and sisters, do you with your acts of favoritism really believe
in our glorious Lord Jesus Christ? For if a person with gold rings and in
fine clothes comes into your assembly, and if a poor person in dirty clothes
also comes in, and if you take notice of the one wearing the fine clothes
and say, "Have a seat here, please," while to the one who is poor
you say, "Stand there," or, "Sit at my feet," have you
not made distinctions among yourselves,
and become judges with evil thoughts? Listen, my beloved brothers and sisters.
Has not God chosen the poor in the world to be rich in faith and to be heirs
of the kingdom that he has promised to those who love him? But you have dishonored
the poor. Is it not the rich who oppress you? Is it not they who drag you
into court? Is it not they who blaspheme the excellent name that was invoked
over you? You do well if you really fulfill the royal law according to the
scripture, "You shall love your neighbor
as yourself." But if you show partiality, you commit sin and are convicted
by the law as transgressors. For whoever keeps the whole law but fails in
one point has become accountable for all of it.
(James 2:11-13)
For the one who said, "You shall not commit adultery," also said,
"You shall not murder." Now if you do not commit adultery but if
you murder, you have become a transgressor of the law. So speak and so act
as those who are to be judged by the law of liberty. For
judgment will be without mercy to anyone who has shown no mercy; mercy triumphs
over judgment.
(James 2:14-17)
What good is it, my brothers and sisters, if you say you have faith but do
not have works? Can faith save you? If a brother or sister is naked and lacks
daily food, and one of you says to
them, "Go in peace; keep warm and eat your fill," and yet you do
not supply their bodily needs, what is the good of that? So faith by itself,
if it has no works, is dead.
(Mark 7:24-37)
From there he set out and went away to the region of Tyre. He entered a house
and did not want anyone to know he was there. Yet he could not escape notice,
but a woman whose little daughter had an unclean spirit immediately heard
about him, and she came and bowed down at his feet. Now the woman was a Gentile,
of Syrophoenician origin. She begged him to cast the demon out of her daughter.
He said to her, "Let the children be fed first, for it is not fair to
take the children's food and throw it to the dogs."
But she answered him, "Sir, even the dogs under the table eat the children's
crumbs." Then he said to her, "For saying that, you may go--the
demon has left your daughter." So she went home, found the child lying
on the bed, and the demon gone. Then he returned from the region of Tyre,
and went by way of Sidon towards the Sea of Galilee, in the region of the
Decapolis. They brought to him a deaf man who had an impediment in his speech;
and they begged him to lay his hand on him. He took him aside in private,
away from the crowd, and put his fingers into his ears, and he spat and touched
his tongue. Then looking up to heaven, he sighed and said to him, "Ephphatha,"
that is, "Be opened." And immediately his ears were opened, his
tongue was released, and he spoke plainly. Then Jesus ordered them to tell
no one; but the more he ordered them, the more zealously they proclaimed it.
They were astounded beyond measure, saying, "He has done everything
well; he even makes the deaf to hear and the mute to speak."
New Revised Standard Version Bible, copyright
1989, Division of Christian Education of the National Council of the Churches
of Christ in the United States of America. Used by permission. All rights
reserved.
Occasional Articles
As with the Introductory Articles, we
will add other articles as time permits or as our readers request. If you
have a suggestion for anything, please let us know.
Michael Hardin
Is the Apocalypse Inevitable?: Native American Prophecy and the Mimetic Theory presented to the Colloquium on Violence and Religion 2008
Michael's Essay for a Celebration Volume honoring Rene Girard
Michael's Response to Willard Swartley's Covenent of Peace at the November Colloquium and Violence Meeting
Does
Peace Make A Difference? - Michael's essay in response to Rick
Warren's P.E.A.C.E. plan (which somehow never mentions peace).
An Analysis of Rick Warren - Michael's response to "The Purpose Driven Life."
"The
God of Pat Robertson" - a response to Pat Robertson's words
to the people of Dover, PA.
"A
response to Charles Stanley's "A Nation at War"
"Must
God be violent? A Diagnosis and Prescription for Modern Christianity"
The
Scapegoat: Christologies in Conflict - A Study in Dietrich Bonhoeffer
Biblical
Testaments as a Marriage of Convenience: Rene Girard and Biblical Interpretation
Finding
Our Way Home: A Brief Note On The Authority and Interpretation of Scripture
"Does
The Passion of the Christ Preach the Gospel?"
A
sermon for the holiday devoted to Dr. Martin Luther King. (requires
Adobe Acrobat Reader.)
GRASPING
GOD: Philippians 2: 1-11 in the Light of Mimetic Theory
Rene Girard and the Recovery of Early Christian Perspectives (Brethren Life and Thought)
The Dynamics of Violence and the Imitation of Christ in Maximus Confessor (St. Vladimir's Theological Quarterly)
"EcoSpirituality"
Or What Happens When You Sit Down With A French Literary Critic
Jeff Krantz
Mighty
One or Crucified Messiah? Competing Christologies and the Chiastic
Structure of Mark's Gospel
There's
No Such Thing as the Rapture - A sermon preached at the Church
of the Advent, Westbury (requires Acrobat Reader)
Holy
Scripture and the Consecration of Gene Robinson - a response
to the request of the Windsor Report for a Scriptural rationale. (requires
Adobe's Acrobat Reader)
Worship - The Redemption of Desire by Jeff Krantz
Myth
and Film - a piece written for the City of Angels Film Festival
The Stations of the Cross - Rewritten by Jeff Krantz
A Dramatic Presentation of the Stations of the Cross for Youth by Barb Fabijan-Waddell
Escaping
the Power of "My" - A NonViolent Approach to Stewardship
Preaching
Peace in Hollywood: The Theologies of Terminator, Lord of the Rings, and the
Matrix
V
for Vendetta - The Name Says It All A review of the movie.
Essays, Sermons and Liturgical Pieces by Friends of Preaching Peace
"Jesus and the Gibeonites: Reading the Bible from the Perspective of the Hidden Victim" by James Warren.
Mark Heim's "No More of This" - A hymn on Nonviolent Atonement
Kate Layzer's "No More of This" - A hymn on Nonviolent Atonement (and inspiration for Mark Heim's hymn!)
Alan Cork, "Transformation" in L'Arche: A Mimetic Account presented to the Colloquium on Violence and Religion 2008
"The Wisdom of God's Peace" a sermon by Jim Amstutz, co-pastor of Michael's church.
Girard's Christology - Per Bjornar Grande
Violence, Anarchy and Scripture: Jacques Ellul and Rene Girard - Matthew Patillo
Comparing
Plato's Understanding of Mimesis to Girard's - Per Bjorner Grande
C. Frank Terhune, an Easter Sermon: "God's Big But" (no kidding!)
Gerald Biesecker-Mast's paper from Theologia Pacis on Pacifist Gospel Epstimology.
An essay by the Rev. John Hill on Mimetic Theory and Catechesis
