Posts Tagged ‘spiritual development’

MARK 7:24-37

24 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, 25 but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. 26 Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. 27 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.” 28 But she answered him, “Sir, even the dogs under the table eat the children’s crumbs.” 29 Then he said to her, “For saying that, you may go—the demon has left your daughter.” 30 So she went home, found the child lying on the bed, and the demon gone.

31 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. 32 They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. 33 He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. 34 Then looking up to heaven, he sighed and said to him, “Ephphatha,” that is, “Be opened.” 35 And immediately his ears were opened, his tongue was released, and he spoke plainly. 36 Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. 37 They were astounded beyond measure, saying, “He has done everything well; he even makes the deaf to hear and the mute to speak.”

Both of the miracles reported in this passage were performed in a geographical region (from Tyre in the north and southward into the area of the ten federated cities of eastern Palestine, the Decapolis) populated primarily by non-Jews. In light of what we noted in D-257, in considering the episode of Jesus’ encounter with the Canaanite woman as a possible breakthrough moment in his own mission strategy, it is interesting that the second miracle, healing a deaf-mute, was performed by him without the need to be persuaded.

If we accept the developmental theory of Jesus and his gospel, then these two miracles in the foreign territory of the gentiles were his first with a universalist intention behind them. He had come, he now understood, for the sake of all people. His philosophy of mission had penetrated below the ideological divisions of insiders (Jews, “the children”) and outsiders (gentiles, “the dogs”), to include all of humanity.

In line with what James cautioned concerning a faith that is inwardly removed from the sphere of practical challenges, social issues, and moral choices, we can see that the developmental crisis in Jesus’ life and ministry had to do with the fact that his deepest spiritual insights were as yet inner realizations and not ethically mature. In particular, his conviction about the universal love and unconditional forgiveness of God needed to break through certain traditional prejudices and personal habits of mind in order to find its fulfillment in action. Until he relented to the woman’s protest and then reached out to the deaf-mute’s human need, his faith, on that level at least, was, practically speaking, dead.

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PSALM 31:9-16

9 Be gracious to me, O Lord, for I am in distress;
    my eye wastes away from grief,
    my soul and body also.
10 For my life is spent with sorrow,
    and my years with sighing;
my strength fails because of my misery,
    and my bones waste away.

11 I am the scorn of all my adversaries,
    a horror to my neighbors,
an object of dread to my acquaintances;
    those who see me in the street flee from me.
12 I have passed out of mind like one who is dead;
    I have become like a broken vessel.
13 For I hear the whispering of many—
    terror all around!—
as they scheme together against me,
    as they plot to take my life.

14 But I trust in you, O Lord;
    I say, “You are my God.”
15 My times are in your hand;
    deliver me from the hand of my enemies and persecutors.
16 Let your face shine upon your servant;
    save me in your steadfast love.

Along the course of spiritual development a neophyte becomes a “true believer,” where the questions of faith are gradually resolved and replaced with the answers of doctrine. The searching question of God gives way to orthodox theories about God. An open and curious mind gradually closes down on certainties.

When you are taught that God loves you, watches out for you, and will intervene on your behalf in times of trouble, the naive expectation is that God will come through. But what happens when he doesn’t? Is it that God doesn’t see your suffering? Is he watching but just doesn’t care? Could it be that God is aware of your suffering and desperately wants to help you, but is limited in his power to do so? Such are the new questions that stretch and threaten the definitions of orthodoxy.

One way of “saving God” – or saving your concept of God – is to take responsibility for his silence or absence. Perhaps you don’t deserve God’s help. Maybe you’ve done something to disqualify yourself from divine favor. What if God is punishing you with this ordeal, for a sin you have conveniently forgotten? Or it might be that your faith is not what it needs to be and God is actually subjecting you to this pain or loss in order to make you stronger.

And so on.

But the evolutionary arc leading from neophyte to true believer doesn’t end there, without a significant amount of what might be called spiritual frustration where the soul’s journey to fulfillment is stymied and cut short of its intended goal. Beyond the “true believer” stance of religious commitment and doctrinal certainty is the mystical experience. In that place, on the other side of truth as it were, there is no theological possessive such as might prompt the soul to say, “You are my God.”

In the experience of divine presence, this moment is enough. There is nothing else.