2 Kings 5:1-14

Epiphany 6 - Year B
Proper 9 (14) - Year C

Picking up on the simplicity of life expected by those who go in advance of an expected wonder is to come later, the following words from Walter Bruggemann in a 2007 article in “Missiology: An International Review” speak better than I can about a significantly overlooked part of evangelism — it is counter-cultural, in the best sense of that term. This means it focuses on compassionate and deep healing without a subsequent reward or even expectation of acknowledgment. Compare this with today’s public evangelists who would not remember as did the slave girl and who would accept a boatload of goodies or otherwise use this event to promote their ministry, unlike Elisha.

These images may yet convince and convict us to attending to where we are. There are gifts ready to flow. We speak their possibility and let them be heard by those who have ears. Here, then, a word about Elisha and a slave girl, models for the sent seventy.

= = = = = = =

2 Kings 5: Two Evangelists and a Saved Subject

      In chapter five the prophet is sitting in his house, not doing anything, not needing to achieve or perform, at ease with the uncredentialed power of life entrusted to him. Those who know the narratives about him are watching and waiting to see how his power for life would break out anew. He is the very substance and embodiment of the good news.
      He is one to tell about. He is the wonder and miracle in Israel. He is not an evangelist but the one about whom the evangelist speaks.

- - - - - - -

      … She speaks only briefly. She speaks only once. She speaks for her only time in all of human history. She will utter 16 words in English, ten in Hebrew: “If only my lord were with the prophet in Samaria. He would cure him of leprosy (v. 3).”
      That is all. The young woman will never again speak. She speaks quietly but with authority. Her brief utterance against the sadness of the wife and the impotence of the general changes the narrative. This young woman, a servant girl captured in war, is the true evangelist. I propose that if you want to be an evangelist, pay attention to her.
      She is not into loud, aggressive religion. She is not into church growth. She speaks only quietly, only once, anonymously. We do not know her name.
....
      That is all! She is finished! Evangelists do not expect to be noticed or celebrated or even thanked. It is enough to give an utterance that opens life to newness by identifying the carrier of newness. And now she is gone to all eternity.
....
      She had remembered the gift of divine healing that stood outside royal purview. That is all an evangelist needs to do, to remember the gift of divine healing and where it is located.

- - - - - - -

Be free... and be thankful.

http://kcmlection.blogspot.com/2013/07/2-kings-51-14.html

 

 

It takes a village to heal a person.

In this village there are those in need of healing. Those who have an inside track to a process that leads to healing. Those who facilitate getting to the right spot for healing. Those who are resistant to images of healing because of the bind it puts them in. Those who have a point to be made through the healing process. Those who need to be in charge of their own healing. Those who can talk truth to power. Those who are healed who need to validate their healing through some shift of gift to commodity to be bought and sold. Those who take advantage of the healed.

How is it in your village. Are folks mobilized to teach about healing and point a direction where it might be found? Are folks ready to provide the openness needed to allow a new way of understanding? Are folks prepared to give up their control of the healing processes?

Where does some form of universal health care fit into your village? How do we deal with the regularization of healing we might simply call curing and how do we set free the gift of healing beyond the limit of cure? Is healing to prove something to enemies, free for all (including enemies), and/or limited to one's own kind?

Having been through this with an individual focus, how do we begin to talk about the healing of systems.

- - -

Katherine (Reader)

2 Kings 5:1-14 and Mark 1:40-45

I'm struck by the desire for healing in these stories. Clearly they claim God's preferential option for healing, but I wonder if it's an option we share.

On the one hand, we spend $1.1 trillion on healthcare. On the other hand, we spend a $50 billion on cigarettes, $100 billion on alcohol and $110 billion on fast food. Canadians have a 92% seatbelt use and almost half the traffic fatalities.

We claim to want to healing, but we choose prisons over schools, war over peace.
Maybe the challenge is to incite in our congregations the preferential option for healing.

- - -

Wesley (Blogger)

Katherine -

Indeed, to be in need of healing is at least to that extent to be poor.

For folks who have the eyes to see a preferential treatment for the poor it is a helpful image to see a preferential treatment for healing. The tricky part is to not see an infusion of money as a panacea for poverty or the presence of cure as automatically leading to healing.

Thanks for the shift in language, that's helpful to me.

http://www.kairoscomotion.org/lectionary/2003/february2003.html

 

 

2 Kings 5:1-14 or Isaiah 66:10-14

This starts a six day period without a computer connection in our home. Should I cheat and get on AOL for six days and then drop it without paying for that service?

In this time of exile will there be unexpected healing from a source today as unexpected as a young female captive/slave then? Will there be resistance to doing things longhand (the more difficult way) and sneaker-netting that to the office? Will this enhance the rejoicing when connections are back up and running?

How do we evaluate the state of affairs in which we find ourselves?

We do so like our expectations to be met. Our healing ought to be done in the most majestic of fashions - in a mighty river (near home of course where our enemies will see how blessed we are). Our homecoming ought to be on our timeline.

What expectations do you have about how you can function in the world? Have you tested those expectations lately? This might be a good time to see what can be done without and to rejoice that we don't really need all the niceties our station in life deserves or is entitled to.

http://www.kairoscomotion.org/lectionary/2004/july2004.html

 

 

2 Kings 5:1-14 or Isaiah 66:10-14
Psalm 30 or Psalm 66:1-9
Galatians 6:(1-6), 7-16
Luke 10:1-11, 16-20

Every passage of scripture can be read through the eyes of the reigning paradigm or an alternative. This week we bring eyes particularly attuned to the political realities of power and war, of changing regimes for ourselves and for others.

How might we constantly update our working for the good of all? Commonwealth questions are uncommonly difficult. As we improve in one area of our communal life we institutionalize it and it becomes a drag on other needed changes. What is a child to do amid such adult behavior?

Keep praying and working for peace and mercy.

http://www.kairoscomotion.org/lectionary/2004/july2004.html

 

 

Ahh, the mighty, still liable to disease, shame, and death. Even in the face of acknowledged disaster, we strive to stave it off with our little perks of power.

Laughter seems appropriate when seeing Naaman struggling with knowing what to do, who to see, and finally listening, no matter how half-heartedly, to a wee slave girl. Naaman must have been feeling particularly vulnerable to listen to one of the mute folks, the underclass, the slaves, the (fill in your own description of the no-accounts).

Even so he struggles to maintain his place, to pay for the non-purchasable, for the priceless. He looks for a healing production worthy of his status. And he gets something open to anyone, anytime.

I wonder if Elisha was also filled with anger and pity while dealing with Naaman. Anger and Pity may be qualities that are not bound by circling exiles or centers of authority.

It would be interesting to have Naaman converse with the unnamed leper before their healings, to have them experience their healing in two different ways, and to reflect together on how they understood what happened to them. This conversation might open up new opportunities for us to hear one another in our various stages of mortality. We might get a better glimpse into where anger needs to be directed and where pity might be liberally applied.

http://www.kairoscomotion.org/lectionary/2006/february2006.html

 

 

2 Kings 5:1-14
Psalm 30
1 Corinthians 9:24-27
Mark 1:40-45

Naaman begins with the imagery of the Psalmist and Paul, that one can make their own way in relationship to G*D. Naaman seeks to punish himself to free himself. He looks for some quick fix answer that G*D will bestow upon him, as Jesus did the leper.

After all, he is important enough to receive. In fact, things shouldn't have gone awry in the first place.

There is anger here in Elisha's willingness to display his prophetic power, in Naaman's response to Elisha's directions, in the leper calling Jesus to him instead of calling out "Unclean", and in Jesus' response of healing in anger and casting a healed one away (if you have a Bible that only talks of Jesus' pity or compassion and his sending a healed person to the priests, you need to read some footnotes or other translations).

Anger and discipline often go together. They can urge one another onward. These passages are not helpfully dealt with at face value.

The conscience in these passages is portrayed by an unnamed slave girl. It would be interesting to imagine her comment on each of the subsequent scenes. As a slave, what would she think of the Psalmist desire for extraverted thanks? of Paul's bootstrap pulling? of the leper's trick and Jesus' anger? To look at these passages through her eyes might bear some good fruit.

- - -

a Red Queen and Paul
run twice as fast to stay in place
run twice as often to stay fit
run twice as far to find a shortcut

this running demands results
Naaman ran twice
to Elisha and away
walked twice
to a river and from

this running presumes rights
a leper putting a burden on Jesus
Jesus casting out leprosy
and casting out a healed leper

this running calls for questions
is twice really enough today
is the end result the result we seek
is anything but power used in healings
is thanksgiving ever humbly done

this running eventually runs out
our historic restlessness is calmed
we are grateful to not prove our power
to not demand curing
to breathe and breathe again

http://kcmlection.blogspot.com/2007_02_01_archive.html

 

2 Kings 5:1-14 or Isaiah 66:10-14

Naaman finally came to a river. A river finally comes to Jerusalem. Around we go with difficulties and blessings, with individuals and communities.

Everyone will be nursed and nursed again. We can take that in stride or rail against a need to receive.

A part of our common work is to receive nursing and to give nursing and to wisely know the difference and the time for each.

- - -

rejoice
little
anonymous
captive
servant
girl
you
nursed
mighty
named
Naaman

rejoice
little
ol'
you
nursed
also
yourself

rejoice
little
nurse

http://kcmlection.blogspot.com/2007_07_01_archive.html

 

 

"Two mule-loads of dirt, please."

Some pilgrims bring back a vial of water from the Jordan River and put a drop in the Baptismal Water as though this sort of sympathetic magic would make the baptism more special than, "This is my beloved child!"

Naaman has come a long way from his beginning sense of entitlement and later attempt to adequately recompense Elisha for his healing. He still has a way to go if he thinks that sprinkling "Holy Land" dirt around his constructed altar will make it more special than it would otherwise have been.

Relics of water, soil, bone, or shroud all are important markers along life's journey as we move from the concrete to the universal. Eventually, however, Naaman, like all of us is going to have to become the ground of G*D's love wherever he is. This is considerably different than standing at the right place, at the right time on some ground deemed particularly holy.

This is a significant issue in the Palestine/Israel area. Is it the stones or the living stones in the land that is most important? We have a lot of Naamans running around with their little piece of G*D. How might we put down a symbol of life that we might pick up our life and have it become a sign for others? What choice will you make?

http://kcmlection.blogspot.com/2009_02_01_archive.html

 

 

Theory: We live within six-degrees of separation from one another. Here we move from an unnamed slave girl from one country to her mistress in another country to connect a commander with a prophet for purposes of healing. Were we to pay more attention we would find ourselves related to the poor and abused of the earth. What connections are we overlooking that would lead to healing?

Mission programs that connect local folks to half-way-around-the-world folks is an example of this same phenomenon. Doesn't it make you grin to imagine playing a more welcoming version of Elisha and to strew healing all over the place!

Now, instead of a formal mission program that institutionally connects people, imagine those who stand on street corners holding signs requesting money or a job or a person in a grocery line using food stamps or someone at urgent care when you go for a routine checkup and wonder who you know who knows them and how you might be a sign of hope to them in a time of need. Would it change your focus as you move through the day to know everyone you meet is a friend of one of your friends and it would help your already known friend for you to be kind to their friend you are just meeting?

In this sort of small world we need to redefine sainthood. It is no longer the exception to the rule, the big-time, well-known saint that defines holy-living. Every ordinary person in their ordinary day and with their ordinary connections can be a source of healing for another ordinary person. Simple awareness of harm that may be done and the avoiding of it, brings some healing. Simple awareness of a good that may be done and the doing of it, brings some healing. Welcome to ordinary sainthood.

- - -

For those who would appreciate a song about this, I recommend Garnet Roger's, First Day of Spring. It can be found at minute 42:50 on Woodsongs Old-Time Radio Hour (Show 309).

- - -

dogearedpreacher (Reader) said...

The idea has merit, but but I think the story has more punch when we understand that Naaman himself was not one of the "poor and abused." He was the enemy and abuser, the master of the slave and representative of the "enemy." Yet, God showed favor on Naaman and provided a way for his healing. It is a remarkably prophetic story, especially for July 4!

Wesley (Blogger said...

Wherever the story has "punch" is where you need to focus. Blessings upon your preaching and those able to hear it.

I've been thinking about a sermon series I saw with the title "Ordinary Saints" and was trying that on for size. I expect good stories to be able to carry multiple emphases for a variety of settings and needs.

I must admit that I often look at folks in a variety of enemy camps and upon abusers with more sadness than contempt. Poor Babies, I mourn, so bereft that they can only act in ways that inflict pain.

I'll be interested in seeing your sermon if you post it on your blog and how you deal with the prophetic issue in regard to leaders. I'll be listening in with ears especially attuned to everyday prophecy as I live outside the power structures (except for complicity of silence) of our day.

http://kcmlection.blogspot.com/2010/06/2-kings-51-14.html

 

 

“I will accept nothing!”

This is a strong and difficult response. Who among us is capable of a “nothing” response when our life has significantly changed? We will find a way, subtle or overt, to claim the change and affirm the process.

We have a difficult time simply accepting a new path and beginning to walk it without a moment of conversion to talk about, again and again. It is as if a particular response ties us to a moment of change that we can talk about and talk about, but not proceed from - we get caught in our conversion experience and can’t let it go. The strongest believers are recent converts, the newest in love are blind - so much is riding on their experience being equated with life itself.

Naaman’s final request gives credence to the difficulty of doing “nothing”. If nothing else, we will signify our own cleansing by hauling dirt along, perverse creatures that we are.

Don’t just stand there, do “nothing” and get on with it.

http://kcmlection.blogspot.com/2012/02/2-kings-51-17.html