Herb Montgomery | July 2, 2021
“In Jesus’ vision for human community in the synoptic gospels and the book of Acts, we take responsibility for taking care of one another, not to establish dependency, but because we already are dependent on one another.”
Our reading this week is from the gospel of Mark:
Jesus left there and went to his hometown, accompanied by his disciples. When the Sabbath came, he began to teach in the synagogue, and many who heard him were amazed. “Where did this man get these things?” they asked. “What’s this wisdom that has been given him? What are these remarkable miracles he is performing? Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?” And they took offense at him. Jesus said to them, “A prophet is not without honor except in his own town, among his relatives and in his own home.” He could not do any miracles there, except lay his hands on a few sick people and heal them. He was amazed at their lack of faith.
Then Jesus went around teaching from village to village. Calling the Twelve to him, he began to send them out two by two and gave them authority over impure spirits. These were his instructions: “Take nothing for the journey except a staff—no bread, no bag, no money in your belts. Wear sandals but not an extra shirt. Whenever you enter a house, stay there until you leave that town. And if any place will not welcome you or listen to you, leave that place and shake the dust off your feet as a testimony against them.” They went out and preached that people should repent. They drove out many demons and anointed many sick people with oil and healed them. (Mark 6:1-13)
This is one of my favorite sections in Mark’s gospel because it lays out a life-giving value of communities throughout human existence: our interdependence. Stephen Patterson explains in his book The Lost Way: How Two Forgotten Gospels Are Rewriting the Story of Christian Origins:
“What does it actually mean for the empire of God to come? It begins with a knock at the door. On the stoop stand two itinerant beggars, with no purse, no knapsack, no shoes, no staff. They are so ill-equipped that they must cast their fate before the feet of a would-be host. This is a point often made by historical Jesus scholar John Dominic Crossan. These Q folk are sort of like ancient Cynics, but their goal is not the Cynic goal of self-sufficiency; these itinerants are set only for dependency. To survive they must reach out to other human beings. They offer them peace—this is how the empire arrives. And if their peace is accepted, they eat and drink—this is how the empire of God is consummated, in table fellowship. Then another tradition is tacked on, beginning with the words ‘Whenever you enter a town.’ This is perhaps the older part of the tradition, for this, and only this, also has a parallel in the Gospel of Thomas (14). There is also an echo of it in Paul’s letter known as 1 Corinthians (10: 27). Here, as in the first tradition, the itinerants are instructed, ‘Eat what is set before you.’ Again, the first move is to ask. The empire comes when someone receives food from another. But then something is offered in return: care for the sick. The empire of God here involves an exchange: food for care.” (Stephen Patterson, The Lost Way: How Two Forgotten Gospels Are Rewriting the Story of Christian Origins, p. 74-75)
In our context, American capitalistic individualism and independence, which too often masquerade as freedom, dependence as a good thing and a life-giving ethic for human thriving may be a bit difficult to get our minds around. Nonetheless we can make a strong case that the good news that Jesus taught was deeply rooted in what it meant to be community, and that included our dependence on one another. Jesus scholar James Robinson writes in his book The Gospel of Jesus: The Search for the Original Good News:
“[Jesus’s] basic issue, still basic today, is that most people have solved the human dilemma for themselves at the expense of everyone else, putting them down so as to stay afloat themselves. This vicious, antisocial way of coping with the necessities of life only escalates the dilemma for the rest of society . . . I am hungry because you hoard food. You are cold because I hoard clothing. Our dilemma is that we all hoard supplies in our backpacks and put our trust in our wallets! Such “security” should be replaced by God reigning, which means both what I trust God to do (to activate you to share food with me) and what I hear God telling me to do (to share clothes with you). We should not carry money while bypassing the poor or wear a backpack with extra clothes and food while ignoring the cold and hungry lying in the gutter. This is why the beggars, the hungry, the depressed are fortunate: God, that is, those in whom God rules, those who hearken to God, will care for them. The needy are called upon to trust that God’s reigning is there for them (“Theirs is the kingdom of God”) . . . Jesus’ message was simple, for he wanted to cut straight through to the point: trust God to look out for you by providing people who will care for you, and listen to him when he calls on you to provide for them.” (James M. Robinson, The Gospel of Jesus: The Search for the Original Good News, Kindle Location 138)
The Jesus of the synoptic gospels called his listeners and followers back to a practice of mutual dependence. He called them to let go of their hoarded resources, and to be the ones God sends to help those who don’t have enough for today. He invited them to trust that if a crisis should arise in future for us, we should not trust in our once-hoarded resources, but in those we have fostered community alongside. We should trust that they will be there for us. We don’t gain the ability to sleep at night because we have hoarded enough wealth. We gain the ability to sleep at night because no matter what the future holds, we are not facing it alone. As a community, we have each other.
Many years ago, I remember a very wealthy person asked a question at a seminar I was conducting: “Does that mean we should all just sell our retirement accounts and give it all away?”
That’s a great question. My response was no. As long as we are living in a society that so highly prioritizes independence and isolated individualism even for the elderly, retirement accounts are vital. But what can we do? We can take steps to foster community, rejecting the kool-aid of individualism, and work toward shaping a society where our dependence is recognized and celebrated, a community that makes retirement accounts obsolete. At that point, people will no longer need such large retirement accounts because we will all take care of the aged among us. Social security, done correctly, is a good thing, and we should be seeking to create a society where our elderly can thrive, not just barely survive.
In Paul’s ministry, a different principle enters the early church:
“Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord. This is my defense to those who sit in judgment on me. Don’t we have the right to food and drink? Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas? Or is it only I and Barnabas who lack the right to not work for a living? . . . If others have this right of support from you, shouldn’t we have it all the more? But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ.” (1 Corinthians 9:1-6, 12)
Here we see a move away from the dependence value in what may have been the original teachings of Jesus. Mark’s gospel was written after Paul, but most scholars believe it preserves the early ethic of dependence.
Luke’s gospel shows the tension growing between Paul’s independence and the early Jesus community’s dependence. By the time of Luke, followers are now permitted to take a staff, and what is shared is now labelled as “wages.”
“Do not take a purse or bag or sandals; and do not greet anyone on the road. When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you. Stay there, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. When you enter a town and are welcomed, eat what is offered to you. Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’” (Luke 10:4-9, emphasis added.)
In the Didache we also see parameters being made in response to possible abuses of the original dependence ethic:
“Let every apostle who comes to you be received as the Lord. But he shall not remain more than one day; or two days, if there’s a need. But if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges. If he asks for money, he is a false prophet.” (Didache: The Lord’s Teaching Through the Twelve Apostles to the Nations, Chapter 11)
This is more than an interesting discussion among Jesus scholars though. We have to ask ourselves today: what do we as Jesus followers in the 21st Century find most life-giving—Paul’s independence or Jesus’ interdependence?
In Jesus’ vision for human community in the synoptic gospels and the book of Acts, we take responsibility for taking care of one another, not to establish dependency, but because we already are dependent on one another. Jesus’ community chose to practice mutual aid, resource sharing, and wealth redistribution.
We also have that choice before us. Could it be that societies that survive are not societies that practice the survival of the individual fittest, where the strong eat the weak, but societies that define “fittest” as one where we all take care of one another, including those who may be weak.
Our choice today is the same as in the Jesus story: individualism, independence, and competition or community, cooperation, and connectedness; dependency or interdependency.
We are connected whether we realize it or not. We are also dependent on one another whether we cherish that idea or not.
Life is born when we share.
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. Can you share ways that you experience our dependence on one another? How can we support and care for each other in that interdependency? Discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week