15 Pentecost 9 September 2012 Church of the Savior-Episcopal Orange City, Iowa Donald Wacome, Lay Preacher. Bread for the Dogs
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1 15 Pentecost 9 September 2012 Church of the Savior-Episcopal Orange City, Iowa Donald Wacome, Lay Preacher Mark Bread for the Dogs My maternal grandmother, an excitable red-haired woman, on many occasions adamantly warned against feeding bread to the dog. Bread gives dogs running fits. As a boy, I had no clear idea what running fits are, and still don t; Wikipedia unhelpfully supplies canine hysteria and reports that the cause is unknown. Preferring not to find out, we kept Blinky the dog and bread far apart. Who knows what will happen if bread goes to the dogs? Four Sundays last month our lessons from John portrayed Jesus calling himself the bread of heaven, God s life-giving love made palpable. In today s lesson from Mark s Gospel we see what happens when Jesus brings the bread of heaven to the dogs. Jesus has been having a bad time. His obtuse disciples understand nothing he says or does. The Pharisees, who ought to know better, are just as clueless, and exhibit an outrageous pious hypocrisy besides; they follow him around, looking for a chance to incriminate him. The news arrives that his cousin John has gotten the axe. Back home, people are snarking about his humble origins, and his family and friends say he s insane, or even demon possessed. Across the Sea of Galilee, he saves a man who really is possessed by demons; the thanks he gets is to be told to sail back where he came from. When he heals people, he asks nothing from them but to keep quiet about it, but that s the last thing they do. Some proclaim him Messiah, inviting a violent reaction from the Romans for an insurrection he does not intend. So now he can t make a 1
2 move without being swamped by crowds of people, some just curious, but many in manic hope dragging the blind, sick, crippled and possessed to him. He s in danger of being crushed by the frantic mobs; sometimes he escapes only by boarding a fishing boat and taking off across the lake. He has no time to be alone to pray, to sleep, or even eat. Things are out of control. His mission seems to be sinking in a bottomless sea of human need. He can t stay in town; he s in a house, the crowd surrounds it and some enterprising guys break through the roof to lower their paralyzed friend to Jesus. People seeking help come at him from all directions non-stop. He tries to keep out of sight in the countryside, far from the city crowds, but he can t get away. So Jesus and his disciples keep moving, finally moving outside Israel altogether, to Gentile country. He s hiding out in a house in the neighborhood of Tyre, a city about 30 miles northwest of the Sea of Galilee, on the Mediterranean coast. It was a very long walk, but it s no good; they found him! Suddenly someone s shouting. It s a Gentile woman accosting him. She falls at his feet and begs him to cast the demon out of her little daughter. Matthew not Mark records that at first Jesus just ignores her. The disciples arrive and say, Send her away! Then Jesus answers. His response to the poor woman s pleas is notorious. We expect Jesus to tell his disciples not to get in her way, that while these blockheads want to get rid of her, he s there to help her. He is, after all, Jesus. Instead he says, Let the children be fed first, for it is not fair to take the children s food and throw it to dogs. At this point we re used to Jesus saying harsh things to the Pharisees, but that s O.K. Everyone hates the Pharisees; they deserve it. We don t expect Jesus to say such a callous thing to this distraught mother, no matter how exasperated and exhausted he is. He is, after all, Jesus. 2
3 Interpreters have tried to soften this, to show that what Jesus says isn t as bad as it sounds. We hear that the Greek word used here refers to pets, indoor dogs; a different term was used for outdoor dogs, animals of a lower status. This is no help. The Jews were in the habit of calling their Gentile neighbors dogs, an unambiguous term of contempt; using the diminutive term to refer to the Gentile child hardly mitigates the insult. Other interpreters find theological lessons in the text: Jesus aims to elicit from the woman a praiseworthy humility, something we should all have when asking God for what we want. I don t hear her humbly acknowledging that she, a mere Gentile, rightly takes second place to the Jews, yet hoping there might be something left over for her child. I imagine her thinking: if you think it s your duty to help the Jews first, then why are you here, not there?! This clever lady bites her tongue and feigns humility so she can use Jesus unkind words to her advantage. Some say that Jesus talks this way to test her faith, to see although he supposedly already knows whether she will persist in asking for the help she needs. One commentator even advances an erudite though to me unintelligible theory that Jesus detected that she was a Gentile convert to Judaism, that her response about the crumbs bears this out, so happily, she and her child are not Gentile dogs after all and the child can be healed. I think we should reject all these readings: they dehumanize Jesus, they make him into a saint, in the worst sense of the term. They obscure the plain fact that Jesus is frazzled and frustrated, and really does at first treat this poor woman in a way that is not at all nice. Not always being nice is, after all, part of what it is to be a human being even in the Midwest and we should resist well-intentioned efforts to strip Jesus of his humanity. I m not in altogether bad company in thinking this. Preaching on the text, Martin Luther describes the woman encountering Jesus at his angriest but turning his own cruel words against him. Whatever forces us to face up to the 3
4 fact that Jesus very God of very God is nonetheless one of us really human is a good thing. We are always all too ready to turn him into something not altogether human and thereby hide the stunning fact of God with us. More important here is that the desperate woman s clever response makes Jesus re-think his mission. Take Jesus words at face value: he doesn t say that the Gentile dogs can never get God s help, but that now is not the time. He s been pushed enough by the crowds; he can do without this Gentile woman pushing too. Wait your turn lady! Jesus is an astute reader of the Hebrew Scriptures. He knows that God is not God of Israel alone, but of all the world, and that God chooses Israel to be his people not to the ultimate exclusion of everyone else, but to be a nation of kings and priests, drawing all the nations to the true God, creator of heaven and Earth. But not now; Jesus sees the salvation of the Gentiles as eschatological, lying off somewhere in the future, after Israel has at last been faithful to the covenant and been delivered from the exile of foreign rule. There s a reasonable plan for revealing the Kingdom of God, but it is already going awry, thanks to the crazy crowds, the healed people who can t keep quiet, the infuriatingly hard-hearted Pharisees, the unreliable disciples. This impudent woman pleads, Even the dogs under the table eat the crumbs that the children drop! And that, of course, is absurd. To suggest that God could be satisfied giving crumbs, mere leftovers, which might, or might not, fall when and where they are needed, is ridiculous. This is not the God Jesus knows. This is not the God to whom Jesus gives human flesh. So much for the plan. So much for the proprieties. So much for keeping the unprepared mob away from God s table. Of course he heals the child. The God who comes to us in Jesus is not going to tell the tormented girl to be a good little gentile and wait her turn. No barrier, not even one as profound as between Jew and gentile, stands in God s way now. The God who comes to us as this frayed and frustrated Jesus 4
5 wasn t gracious when he spoke to the Syro-Phoenician woman, but what she says leads him to grasp the inescapable fact: grace abounds when this God encounters human need. God has become one of us and he is all in. This is the relentless lover reckless in pursuit of his beloved we see portrayed in the Hebrew Scriptures. This is the father of the prodigal, forgetting his dignity as he runs out to meet his returning son. Forget the crumbs: the feast is thrown open, it s bread for all, even the dogs! By the next chapter in Mark something is different. Jesus has returned to the vicinity of the Sea of Galilee, still beset by crowds, still healing, still being ignored when he commands the healed not to talk about it. It s striking that the Gospel writers never seem to find anything objectionable when these people disobey Jesus explicit orders to keep quiet. As though in retrospect they see that when the salvation of God arrives in full force, in human flesh, there s no containing it. As though God himself isn t really capable of holding back his love when he finds us in our need. A large crowd has surrounded Jesus for three days, but instead of trying to get away, Jesus calls his disciples: I m really sorry for the people.they haven t had anything to eat. If I send them home hungry, they ll collapse on the way. I suspect that when he adds, Some of them have come from miles away (8.2-3) he s recognizing that some of them have walked the many miles from where he just came from, where he met the mother whose plea for crumbs changed his mind. (Earlier, Mark reported that the crowds in Galilee following Jesus included people from this, and other, Gentile areas.) So this great proto-eucharistic feast includes a mix of hungry Jews and Gentiles, God s official children together with those they re ready to dismiss as dirty dogs. Jesus takes seven loaves of bread seven the number that represents perfection, completion, fullness breaks and blesses them and shares them with the crowd. Four thousand people eat 5
6 and are satisfied. There are, Mark tells us, seven baskets of crumbs left over, but there s no one to eat them. Everyone has eaten their fill. Anything can happen when God breaks the rules and overturns the customs in which we feel secure and eagerly reaches out to lost and broken people, people we might be happy to leave out of it, or at least expect to politely wait their turn. What comforts will be compromised? What chaos ensues when heaven s bread is so indiscriminately given? When God invites the dogs to the table? No surprise when someone and this includes all of us, one way or another reacts with anxiety or anger. I can t resist reminding you of an incident that occurred in a church in Toronto a couple of years ago. A visitor brought his dog to the communion service. The priest, sensing that the man needed to see how truly welcome he was at Jesus table, proceeded to offer not just him, but his dog, the Eucharist bread. (Apparently, the dog sniffed, but turned down, the wine.) She got outraged complaints from all over Canada, and she was reprimanded by her bishop for her "strange and shocking actions which contravened church policy. Some members of her congregation got the ecclesiastical equivalent of running fits and left the church altogether. I don t mean to advocate for canine communion, but I like the way the story illustrates how we can respond to such unseemly doings. When Jesus headed for Tyre, he thought he was just getting a respite from the chaos, but it turns out that he was bringing God s healing grace to the dogs, the wayward, despised, unclean, indifferent, and plain bad. Those apparently, but only apparently, beyond God s reach. God going to the dogs. I looked up the term going to the dogs on the web, where, as you know, all information is reliable. I learned that the expression originates in ancient China, where dogs were not permitted within the cities. Stray dogs roamed outside the city, living on the 6
7 garbage thrown over the walls. Criminals and other social outcasts were expelled from the city and forced to fend for themselves with the dogs. To go to the dogs was to join them, metaphorically, if not literally. In today s text we see Jesus making his way beyond the walls of Israel, where he brings not crumbs but the full feast of God s love to those who by rights should be excluded and who deserve nothing, or nothing but condemnation. We know, of course, where this leads. Jesus himself winds up outside the walls. On a cross. Out there with the dogs. Bringing the bread of life. Out there with us.. Amen. 7
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