Preaching Paths 7 July 2024 Proper 9B

Sally A. Brown, Professor Emerita, Princeton Theological Seminary

Mark sets two closely related pericopes side by side in Mark 6:1-13. Both stories advance a now-familiar theme: those who share news of the reign of God, in word or deed, should be prepared to face opposition or downright rejection. Jesus did, even in his own hometown. When he expanded his mission through his disciples, he made it clear that they, too, should expect opposition (vv 7-13).

Jesus’ effort to preach and heal among his former neighbors in Nazareth is unsuccessful (vv 1-6). At first, the locals are impressed—even proud; but as the sweep and challenge of his teaching sinks in, they turn on him. Who is this low-born kid from around the corner, this laborer, to announce that “God’s reign” has come upon them, and furthermore, tell them to drop everything, turn, and embrace it? Their lack of faith limits Jesus’ ability to heal their sick; only a handful can be cured. Jesus’ reaction to the rebuff in Nazareth is instructive. Astonished, yet undeterred, he moves on to take his mission and message to other villages (v 6b). At the same time, he equips his disciples—who accompanied him to Nazareth and witnessed what happened there—with his own authority to teach, exorcise demonic spirits, and heal. Then, in teams of two, he sends them far and wide.

Resistance to Christian witness has continued down the centuries—sometimes for good reason. Distorted versions of Christianity have legitimated the ambitions of despots, slave-holders, hate groups, and religious profiteers. In our time, resurgent Christian nationalism harnesses a corrupt version of Christian belief to autocratic, theocratic, and militaristic political aspirations, effectively inoculating many to talk of Jesus. Podcasts flaunting flags, crosses, and suspiciously blonde Jesus images promote “Christian” conspiracy theories and de-legitimate any expression of faith that seeks to protect persons marginalized on the basis of gender or national origin. The net effect is toxic. Bullying rhetoric, tied to a warped caricature of Christianity, repels seekers of genuine faith.

 The model of Christian witness Jesus fosters among his disciples is utterly different, bespeaking humility and vulnerability. They will not ride into town brandishing weapons. They will stay in the first home, poor or rich, that will have them. The packing list is sparse: one tunic, no spares; sandals on their feet (a symbol of dignity) and a walking staff in hand (a symbol of authority). (Interestingly, Matthew’s version of this commissioning forbids even these latter items; see Mt 10:10.) They will carry no money. A simple, standard departure ritual is in order, if they are rejected.

Many Christian congregations’ public face today is virtual: their website. Most seek to project an image of prosperity and warmth and promise support through life’s crises. Most include a subtly coded indication of their general socio-political leaning. “New” church members these days are mostly migrants from other congregations, often seeking like-minded allies amid social polarization. Society at large remains suspicious of organized religion. Yet, Jesus’ bold, minimalist itinerant messengers might interest many today. Lives of courageous, compassionate action prompt questions of faith: “What convictions inspire you? What sustains your hope?” The story of God’s remaking of the world through the life, death, and rising of Jesus may yet win a hearing again, even among Western skeptics who believe they’ve heard it all before. But perhaps that can only happen when this Gospel news becomes fresh commentary on credible, courageous, focused Christian lives.