Mark 10:46-52
Proper 25 (30) - Year B
Bartimaeus is called, just as were James and John (1:20) and the rest of the 12 (3:13).
Did the 12 know that even before they were called they had been crying out, in their own way, for mercy? Did they know they still needed it - evidence the way they were not able to hear Bartimaeus and be proactive in helping him to come to Jesus?
Did the 12 understand that in Mark they would always appear to be blind and deaf to the import of Jesus' actions and words? That they were in need of healing, even as disciples?
Did the 12 have some inkling of what it meant to be sent forth from Jesus, "Go"? That there is a recursive nature to it that always brings one back to being a simple follower?
Contrast this with James and John last week who came asking for a special position, not recognizing the presence of G*D is so abundant that everyone is always at Jesus' right and left so they can whisper in each other's ear. So often we work out of an understanding of scarcity right in the middle of prodigality.
How is asking for a special place similar to and different from simply crying out for mercy?
Where are you on that continuum? Where were you yesterday? Where do you hope to be tomorrow?
http://www.kairoscomotion.org/lectionary/2003/october2003.html
Somewhere along the way Bartimaeus' call, "Jesus, Son of David, have mercy on me!" got transformed into what is traditionally known as the Jesus Prayer, "Lord Jesus Christ, have mercy on me, a sinner." The mercy part is constant but it does seem to have a distinct theological bias in transforming Son language to Lord and adding a phrase about being a sinner (which does not seem to be part of the storyline here.) As one who appreciates brevity of expression (though that sometimes doesn't seem to be the case here) I can see shortening this mantra rather than extending it - "Jesus, mercy."
Try breathing in this way - Inhale with an extended thought/contemplation of "Jesus" and exhale slowly while centered on the word "Mercy." Set a timer for 5 minutes and try it. What did you find? Does it work better for you to reverse this by exhaling on "Jesus" and inhaling on "mercy"?
Next, try it with just the word "mercy" on both the inhale and exhale of another 5 minutes. Any change in what you found?
In practicing this we draw near to Bartimaeus who drew near to Jesus and this draws us nearer to GOD. Breathe on.
- - -
Marjorie (Reader)
In the part of my life leading up to my entry into the clergy, my spiritual practice involved something called "Praying the Scriptures", part of which included this Jesus Prayer. For some reason it always bothered me, and your comments have illuminated me as to why. Thanks. The Jesus, mercy, prayer is somewhat akin to one of my favourite prayers, even shorter: HELP!
http://www.kairoscomotion.org/lectionary/2003/october2003.html
So many cry out for mercy!
They cry here and there, directing their cry in the direction of their heritage (that which narrowly points a direction to a source of mercy). So some cry inwardly. Some to a process that may alleviate suffering, Some to Allah the Merciful, or YHWH, or Jesus. Some to some yet unknown over an invisible horizon.
Those of us who are not an ultimate source of appeal for mercy are caught in the middle. We hear the cry. We hear a response to go to the crier and carry them to the source of mercy they seek.
We are in a privileged position and need to find it in ourselves to behave honorably within such - responding to both calls with alacrity even when we are not part of the system currently at work. As a Muslim we might help a crier to the Mercy of YHWH; as a Christian, to Allah the Merciful; as a Jew to Buddha's Paths; as Wiccan, Native Person of any tradition, Atheist, Egoist, New Ageist, or whatever, to any other journey.
This position is one of friendship that goes beyond Job's friends who had their own agenda of how mercy might be engaged. We help folks move to an experience of mercy rather than convince them of some reason for their suffering.
- - -
when our cries for mercy
found their source
and we were able
to cease our weeping
we were like those
who dream without
desiring to wake
our dream mouth
was filled with laughter
connected with joy
rather than irony
seeing new sources
for rejoicing
than our previous one
to find our dream
and our awaking
so closely allied
stunned our reason
into silence
weeping became
joy seed harvested
http://kcmlection.blogspot.com/2007_10_01_archive.html
"Softly and tenderly, Jesus is calling." Calls went out at the beginning of Jesus' journey to Jerusalem. Here, as Jesus is about to enter Jerusalem, yet another call goes forth to a blind ( _____, your name here) Bartimaeus.
The request from Bartimaeus is not to sit at Jesus' right hand in some future time, but simply to see in the present. This is more than enough.
Fisherfolk and blind, calls come. In every stage of life - from unknowing to expectant - calls have come. Calls to proceed; calls to back off; calls to wait.
Even at this late date, a new call is coming your way. A call to keep on; a call to a new direction; a call to patience.
It is not so much the last call that defines us, but the next.
- - -
Anonymous said...
Prophetic my dear Wesley! KF
http://kcmlection.blogspot.com/2009_10_01_archive.html
Imagine what it would be like to be walking down the street and for someone to overhear your being identified with a specific congregation. Now imagine their response, the equivalent of a knee-jerk exclamation, "Hey You! Member of XX congregation, have mercy on me!"
Why do we make it so hard on folks to know what they might expect from us?
Well, for one thing, who wants to get called out with an expectation of making a difference right here, right now? The risk of failure to live up to another's expectation is high.
If we were to find ourselves in this setting it would be easy to pray in Jesus' name, thinking that would take care of it and we could go on our way. The model here, however, is more relational than technical. Would we have the wisdom to first ask, "Hey, yourself, whatcha want?"
Having found this out, now we can engage more constructively with an immediate band-aid or building a communal response to a systemic dysfunction.
First things first, what is your congregation known for? Without this who would know to engage you with expectation?
http://kcmlection.blogspot.com/2012/10/mark-1046-52.html