Reward, Punishment, Salt

 

God’s grace, peace and mercy be with you. My sermon title is RPS – Reward, Punishment, Salt. My focus is our Gospel (Mk 9:38-50). Let us pray. Heavenly Father, the Psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”  Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

Research RPS and you find that it is an acronym for numerous ideas, programs and projects. It is an acronym for Retirement Planning Seminar, Rockford Public Schools, Radiation Protection Supervisor, Royal Philatelic Society, Role Playing System, Railways Pension Service and many more common ones we may use, such as revolutions per second, remote power supply and one that we all know and play – rock, paper, scissors.

Today, I am not playing games. I am not interested in your power supply or retirement plan. For the purpose of this sermon, RPS stands for Reward, Punishment and Salt – three key words in today’s passage.

Reward, Punishment and Salt. First, Reward. Reward is defined as something that is given in return for a good or a stimulus administered to an organism to reinforce a desired response. When we think of rewards, we imagine obedient dogs or retail discounts.

The noun, reward, is a mid-14^th century French word that means repayment for some service. The verb means to take notice of, regard, watch over, and comes to us from the German word, wardon, meaning to guard, watch out for or perceive.

We enjoy rewards whether they come as club members at the cash register or trophies at the end of the season. Our Golden Retriever, Maggie, loves receiving a reward for good behavior.

Jesus used the word when he responded to John. “Whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward.”[1] His response is in regards to another fellow driving out demons in Jesus’ name who did not belong to the band of disciples. Unlike the Sons of Sceva in Acts 19 who tried to drive out demons but were defeated and humiliated because they used Jesus’ name as a magic formula,[2] this unknown exorcist acted with authentic faith in Him.

Mark’s point is that there is no room for exclusivity among those who invoke the name of Jesus because those who perform a mighty deed in his name cannot speak ill of him. To do a work of healing or deliverance in his name is to honor him, and is not compatible with being his adversary.[3]

Continuing with his reply, Jesus emphasized God’s generosity toward all and the great value of simple, humble acts of service. No good deed will be overlooked by someone inside or outside the church. Even the smallest act of kindness toward a disciple will be rewarded by God. Reward does not mean compensation that is earned but a generous gift freely given by God in response to a good deed.[4] Here, Mark highlights reward’s relevance for his audience.

The phrase “because you belong to Christ” is similar to Paul’s description of Christians as those who are “of Christ.” In Galatians, Paul wrote, “For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”[5]

Before I move to my second point, let me end with something for you who are of Christ or belong to Christ to ponder. If God freely rewards people for good deeds, do we respect the lively faith of other Churches which preach the Gospel and rejoice in the grace of God that is at work among them? Without ignoring our doctrinal differences, when we see other Christians living the Gospel, do we promote Christian unity or denominational discord? Do I thank God who rewards them?

And so, from Reward to Punishment, my second point. The word punish means to impose a penalty on for a fault, offense or violation. It also means to deal with harshly or to hurt. It comes to us from the Latin verb punier, and the earlier word, poena, meaning penalty.

Philosophers generally agree that conditions commonly considered necessary to describe an action as punishment are: (1) that it is imposed by an authority, (2) that it involves some loss to the supposed offender, (3) that it is in response to an offense, and (4) that the person to whom the loss is imposed should be deemed at least somewhat responsible for the offense.

Punishment is applied to encourage and enforce proper behavior as defined by society or family. We punish criminals, children, pupils, employees and others for breaking rules, in the hope that they will change their behavior. We do this to rehabilitate the offender and protect society, to restore what was taken from the victim, and to educate others about breaking rules and laws.

In many religious cultures, including Christianity and Islam, Hell is the individual's ultimate punishment sent by God, the highest authority. Hell is traditionally depicted as fiery and painful, inflicting guilt and suffering. Despite these common depictions of Hell as a place of fire, other traditions, such as Buddhists, portray Hell as cold.

Before we get to hell, figuratively not literally, allow me a few minutes to examine our passage. Whereas vv. 38-41 accented the broadmindedness regarding others’ good deeds, vv. 42-48 showed how seriously Jesus took sin. If God graciously rewards little acts of kindness, he also severely punishes acts of evil, especially those that lead little ones astray.[6] Synonymous with child, ‘little ones’ refers to the weak and vulnerable. Those who lay obstacles in front of them deliberately or by irresponsible negligence, shake the faith of others and lead them into sin.

Jesus could hardly have stated more strongly the gravity of sins that harm the weak. Drowning was among the punishments reserved for God’s enemies. Recall the fate of the Egyptians pursuing Moses. In Revelation, we read, “A mighty angel took up a stone like a great millstone and threw it into the sea, saying, ‘So will Babylon the great city be thrown down with violence, and will be found no more.’”[7] A great millstone or a donkey stone, one so large that it took a donkey to turn it, quickly plummets a person to the bottom of the sea to suffer the fate destined for sin itself: for God “will cast all our sins into the depths of the sea.”[8]

The effect of scandal is not upon others, but us. Whether our hands, feet or eyes cause us to sin, we will not enter God’s kingdom with them; we will enter hell. But the resurrected body will be liberated from all sinfulness and will be glorious.

Jesus’ teaching on the two destinations have been constantly reaffirmed. Yet, today, Christians often brush over or treat his teaching with skepticism. Many are reluctant to comment on this or question how God might send one to hell. But the truth conveyed in Jesus’ teaching is that we choose our own destiny. With every decision and action over the course of a lifetime we orient ourselves either to heaven or to hell, and at the moment of death we embrace what has truly become our choice. Let me repeat that. We orient ourselves either to heaven or to hell, and at the moment of death we embrace what has truly become our choice. But God never ceases to hold out his unfathomable mercy, even at the very moment when a person steps over the threshold into eternity.

Before moving from Punishment to Salt, let me leave you with a question: If right now was your moment of death, would you embrace heaven or hell? Is that choice reflected in every other choice you make? Is that ultimate choice reflected in every moment of your life? I leave it at that for you to ponder.

Finally, salt. Salt is a mineral composed primarily of sodium chloride. Salt in its natural form as a crystalline mineral is known as rock salt or halite. It is present in vast quantities in seawater. In fact, the ocean has about one ounce of salt per quart.

Salt is essential for life in general. It is one of the oldest and most ubiquitous seasonings, and is an important method of food preservation. Salt was prized by the ancient Hebrews, Greeks, Romans, Egyptians and Asians. There is a lot more to say about salt. If you are interested, there is a book entitled Salt: A World History that you can read.

Jesus’ sayings on salt only seem to be loosely connected. As a typical rabbinic teacher, he links disparate points through word association to invite his audience to thoughtful reflection. “Everyone will be salted with fire.” The meaning of this hinges on the purpose of salt, which is used to preserve and season. Temple sacrifices were offered with salt, and the Israelites were warned not to insult God with offerings that lacked “the salt of the covenant of your God -”[9] that is, offerings that lack genuine zeal for God and his covenant. In other words, the fire of persecution is something that every disciple should be expected to endure for the fire of persecution and other kinds of suffering has a salutary effect, as in the refining process of metals.[10] We read in the Book of the Prophet Malachi, “who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap. He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings in righteousness to the LORD.”[11]

The second saying - “Salt is good, but if the salt has lost its saltiness, how will you make it salty again?” – refers to the possibility that salt can become so diluted that it loses its flavor. If your salt is tasteless, what can flavor it? Here, Jesus cautions his disciples against falling into a bland, insipid spirituality that has no power to attract others. Spiritual blandness results from a reluctance to embrace Jesus’ call to humility and radical self-denial.[12]

The third and final saying – “Have salt in yourselves, and be at peace with one another” – is not about the absence of conflict, but the fullness of communion. Conversations with other believers and outsiders must be marked by the fervent love of Christ that leads to humility. Their spiritual intensity will be kept alive through a profound conformity to Jesus in his self-emptying love, that will bring them into unity with one another.[13]

Now, all this talk of salt has made me thirsty. I thirst, and what the world offers me will not quench my thirst. Jesus calls me to be humble, and yet, the world offers me public recognition. He calls me to self-renunciation, and society proposes approval. So often, I slake my thirst with public recognition and societal approval only to realize these do not satisfy my soul.

Salt soothes my soul. Fire quenches my hunger. To be like Jesus – humble and holy – satisfies my spirit, will, body and mind like no other food, refreshment or seasoning. If you have ever been in the presence of a truly spiritual person – a Mother Teresa of Calcutta, the Dali Lama, Mr. Rogers – you have felt your spirit rise simply by being in their presence.

My friends, as we leave here today, seek some quality time with our Lord in Word and solitary, fervent prayer. Seek him for He seeks you. He calls you to humility, to sanctity so that you may attract others to His Kingdom. Acquire the Spirit of peace and thousands around you will be saved.[14] For when you do, the peace of God that surpasses all understanding, will keep your hearts and minds in Christ Jesus. Amen.

---

[1] Mark 9:39.

[2] Acts 19:13-16.

[3] Healy, 187.

[4] Healy, 188.

[5] Galatians 3:27-29.

[6] Healy, 189.

[7] Revelation18:21.

[8] Micah 7:19.

[9] Leviticus 2:13; see also Ezekiel 43:24, Exodus 30:35.

[10] Healy, 193.

[11] Malachi 3:2-3.

[12] Healy, 193.

[13] Healy, 194.

[14] Saint Seraphim of Sarov.

EMBRACING CHILDREN

 

When I was a small boy, we visited our aunts quite frequently. These were my mother’s sisters. Mom was the youngest of 8 girls so all of my aunts were older than she. When my aunts greeted us, they always gave us a big hug and a kiss. As little boys, we were not always thrilled with this greeting.

I mention that because in our Gospel (Mark 9:30-37), Jesus took a child in his arms and said to his followers, “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”

Those were shocking words to his listeners. In Jesus’ time, small children were not treated with the same kindness and respect that adults gave one another. They were not able to function for themselves like adults. They needed constant care. At times, they were a bother. They were often sent as spies by their parents to get gossip on other families. They were not greeted with the same enthusiasm and love my aunts gave me and Jesus gave the child.

Yet, Jesus said, “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.” Perhaps there are children in our world who are not embraced in our arms the way this child was by God.

God embraces you as His children. How does it feel to be embraced by God? Can you imagine how it must really feel to be embraced by God? Doesn’t God’s hug feel wonderful?

In Jesus’ name, we should embrace God’s children of all ages, shapes and sizes. When we embrace God’s children, we embrace Jesus. We embrace His Father. We embrace God. With that, let us pray.

Heavenly Father, from whom all fatherhood in heaven and earth is named: Bless these and all children, and give their fathers and mothers the spirit of wisdom and love, so that the homes in which they grow up may be to them an image of Your Kingdom, and the care of their parents a likeness of Your love. We pray in the Name of the Father and the Son and the Holy Spirit. Amen.

Dumb Disciples Deliver

 

God’s grace, peace and mercy be with you. My sermon title is Dumb Disciples Deliver. My focus is our Gospel (Mk 9:30-37). Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’” Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

Dumb Disciples Deliver. You may never hear another sermon entitled Dumb Disciples Deliver. As I unpack the definition of the words and relate them to the Gospel and our lives, you will agree that dumb disciples deliver.

First, definitions. We define dumb as mute or lacking the power of speech or temporarily unable to speak. Humans consider animals dumb because they cannot communicate as we do. Gabriel struck dumb Zechariah, John the Baptist’s father, because he doubted.

In Old German thumb meant both mute and stupid. The latter meaning made its way into Modern German. Subsequently, in Modern English, the German word dumm became synonymous with our word for foolish or ignorant.

Disciples. Disciple comes from the Latin word discipulus, meaning pupil or follower. Its root word, discere, means to learn. We define disciple as one who accepts and assists in spreading the doctrines of another. We refer to those who belonged to Jesus’ inner circle as disciples.

Early in his public ministry, Jesus called his disciples. In Mark, we read, “Passing alongside the Sea of Galilee, he saw Simon and Andrew … casting a net into the sea. … Jesus said to them, ‘Follow me, and I will make you become fishers of men.’ Immediately they left their nets and followed him.” Later, James and John followed him. Many people became disciples of Jesus, and many disciples turned away and no longer walked with him.

After Jesus called his first disciples, he “went up on the mountain and called to him those whom he desired, and they came to him. And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach and have authority to cast out demons.”

Jesus’ method of choosing disciples differed from the ways of Jewish rabbis or Greek philosophers. In his day, Jewish students sought rabbis, and Greek teachers enticed students. Jesus alone chose these twelve from among his followers. No patrimony or politics here.

Note that Mark wrote, “that they might be with him.” Jesus primarily chose these Twelve disciples for fellowship, indicating his human need for a support group. Secondly, they witnessed Jesus’ vision of the Kingdom of God through their preaching, teaching, miracles and martyrdom. In short, disciples witnessed to the world Jesus’ vision of the Kingdom.

We move to deliver. Many restaurants will deliver food to your table. UPS, FedEx, Amazon and the Post Office deliver to our doorsteps dog food and dietary supplements, prescriptions and packages large and small. I once worked as a delivery driver for a catering company. Indeed, sending something to a recipient is the primary definition of deliver.

Deliver has other meanings. Doctors and nurses delivered us, our children and grandchildren into the world. We hope our candidate can deliver a speech; our team delivers a championship or our new car delivers on gas mileage.

Deliver comes from the Latin word deliberare, specifically from two words: de meaning away and liberare meaning to free. Christ delivered us from Satan, sin and death. He taught us to pray, “Deliver us from evil.” Enough for defining dumb, disciples and deliver. How do these words relate to our Gospel?

Today’s passage opens on Jesus’ turf, Galilee – from which he called disciples to follow him, through which he led them to Jerusalem, and where they returned after he rose. The journey through Galilee was secret. Because Jesus was teaching his disciples, he wanted to escape attention.

This passage was the second of three passion predictions. Each prediction varied slightly. If we examine the differences between the first and second, we notice what’s gone and what’s new.

What’s gone? The emphasis on the necessity of the passion and the resurrection, and references to the suffering of the Son of Man and his rejection by elders, chief priests and the scribes.

What’s new? Instead of repeating that the Son of Man would suffer, Jesus declared that the Son of Man would be delivered into the hands of men. Like his earlier expression of suffering many things, to be delivered alluded to the suffering servant in Isaiah, showing that his passion was according to God’s plan and purpose. Because “delivered” was commonly used to describe the fate of the prophets, Mark employed it not only to describe Jesus’ suffering and death, but also the arrest of John the Baptist and the betrayal of Judas.

Early Christians understood delivered as an expression of the divine necessity of Jesus’ death, and of their own inevitable experience in the service of the gospel. Paul wrote in Romans that God did not spare His own Son, but delivered Him over for us all. Acts recorded Paul’s words to his brothers in Rome, “I was delivered as a prisoner from Jerusalem into the hands of the Romans.” In short, we understand that God delivered Jesus into the hands of men.

We understand that God delivered Jesus into the hands of men, but the disciples failed to understand. The phrase – “they did not understand” – normally meant ignorant, but here it meant incomprehension and fear. Frightened by Jesus’ remarks, the disciples did not even ask him what he meant.

The irony is clear in the next segment, when Jesus caught his disciples jockeying for position in God’s kingdom by debating who was the greatest. The Great One said that the route of self-sacrifice, not self-aggrandizement, is the way to go, but the disciples headed full speed in the other direction. Jesus spoke of passion; they discussed leadership succession.

When asked to explain their discussion, the disciples were struck dumb with embarrassment. They were not only dumb, but also blind. Jesus fixed his eyes on his rejection and martyrdom, while the disciples cast theirs on status and leadership. Failing to understand Jesus’ vocation as Son of Man and how this involved them, they continued their discussion down the road when James and John boldly asked what each disciple desired – to sit at Jesus’ left and right in his glory. In today’s passage, Jesus challenged the point of their discussion – the true nature of Christian greatness.

Jesus did not despise the desire to be first, but in God’s kingdom, his definition of greatness stood the world’s ordering of it on its head and radically challenged a fundamental assumption about achievement.

Because it was vital for the Twelve and Mark’s fellow Christians in Rome to understand Jesus’ teaching, he recalled all the important details. The setting was Capernaum, Jesus’ adopted home. The house – where teaching in intimate privacy between Jesus and the Twelve could occur – conveyed that Jesus directed his words primarily to committed disciples.

Finally, as he pulled close the Twelve, Jesus sat down. Sitting indicated important teaching. In Matthew, we read, “Jesus said to the crowds and his disciples, ‘The scribes and Pharisees sit on Moses’ seat, so do whatever they tell you.” Jews understood that sitting while teaching meant one was making a serious point.

His teaching was so radical that it needed constant repetition to the Twelve and early Christians. Jesus characterized greatness in God’s Kingdom through lowliness and service, like that of a domestic servant.

Jesus identified himself with the child – the lowliest, least and servant of all. A child ranked lowest on the social scale. A child had no self-determination and was not concerned with greatness; nor was Jesus. On the other hand, his disciples were preoccupied with greatness.

Here, Jesus did not instruct the Twelve to become like the child, but to welcome the child as they welcomed a friend or guest. His teaching reversed the ancient protocol where slaves and children, indeed all subordinate members of the household, were to serve the male head of the family. Jesus not only identified with the helpless and most vulnerable family members so that they may be helped, but also taught his closest disciples, the Twelve, to rid themselves of the usual hubris and power struggles for dominant positions, and serve even a child, a humiliating task in the minds of some.”

So, how do the words relate to today’s Gospel? … Eventually, Jesus’ dumb disciples delivered. They delivered the Good News of salvation by preaching Christ crucified and practicing his teachings. Like Jesus, they were delivered up for the sake of the Gospel. Although it took the Resurrection and Pentecost, the disciples delivered the Gospel and were delivered up because they followed the Risen Lord. Called out of Galilee into Jerusalem to witness his suffering, death and resurrection, on Pentecost the Holy Spirit impelled them to deliver the Good News of salvation.

Now that we unpacked each word’s definition and related them to the Gospel, we ask how my phrase relates to life today.

A few years ago, I attended the Global Leadership Summit. Apart from the barrage promoting speakers’ books and the Summit’s app, I took away one concept – Pastor Albert Tate’s dumb ideas.

Tate said you never know when God is going to put His hand on a dumb idea. For example: Before Pharaoh, Moses insisted upon freedom for his people. It’s a dumb idea for a fugitive to stand before the nation’s leader and insist upon freedom, but God put his hand on this dumb idea. Against Goliath, the shepherd boy David felled him with a slingshot. It’s a dumb idea to face a giant outfitted in armor and battle gear with only a strap of leather and a few smooth stones, but God put his hand on this dumb idea. Tate then reminded us that Jesus specialized in using dumb ideas.

Jesus' problem was disciples who tried to show him how to do things correctly. In Mark 6, we read that after Jesus taught the 5,000, his disciples said, “Send them away to go into the surrounding countryside and villages and buy themselves something to eat.” Then Jesus said something very dumb. “You give them something to eat.” They had five loaves and two fish. Then, without consulting his staff, Jesus commanded everyone to sit, took the loaves and fish, looked to heaven, said a blessing, and gave them to the disciples who set them before the people. All ate and were satisfied.

Like the disciples, we, with our worldly wisdom and street smarts, would have suggested a better plan. … So, how do I take Jesus’ command to welcome a child in his name? How do I fulfill his lesson to be last and servant of all? How do I apply his teaching regarding greatness in God’s kingdom? How do I dedicate myself as a dumb disciple and deliver the Good News of Christ crucified?

Folks, maybe you are a leader in your community, maybe you sway opinions or execute authority, maybe people count your vote and consult your voice. Maybe not. Being Christian is not so much about leadership, but discipleship. Be a dumb disciple of Christ Jesus and you will deliver the Good News through the actions you speak. Those actions feed the hungry, welcome the stranger, visit the sick and imprisoned. Welcome the unwelcome and unnoticed in Jesus’ name, and you welcome the one who sent Christ.

When you do, do not think highly about yourself, but pray Martin Luther’s prayer posted in many churches. Lord God, You have appointed me as a Bishop and Pastor in Your Church, but you see how unsuited I am to meet so great and difficult a task. If I had lacked Your help, I would have ruined everything long ago. Therefore, I call upon You: I wish to devote my mouth and my heart to you; I shall teach the people. I myself will learn and ponder diligently upon Your Word. Use me as Your instrument - but do not forsake me, for if ever I should be on my own, I would easily wreck it all. Amen.

Brothers and sisters, imitate Luther’s humility. Devote your heart to our Triune God so that he can use you as his instrument, and when you do, may the peace of God that surpasses all understanding, keep your hearts and minds in Christ Jesus. Amen.

Help my Unbelief!

 

God’s grace, peace and mercy be with you. My sermon title is Possession, Pistis and Prayer. My focus is our Gospel (Mk 9:14-29). Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”  Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

The word possess means to have and hold as property, or to have as an attribute, such as knowledge or skill. It also means to seize and take control. Its root is the Latin word possidere, most likely a compound of potis, meaning powerful, and sedere, meaning to sit.

Here, we’re not talking about knowledge, skill or real estate, rather, we’re talking about demonic possession. Of course, the Lutheran Church—Missouri Synod believes in the existence of Satan and demonic beings, and individual pastors have participated from time to time in rites of exorcism. Yet, the Synod has no official position on demonic possession, nor does it subscribe officially to any formal rite of exorcism.

There are no Lutheran exorcists, however, there are a few accounts of Luther being involved in exorcisms, apart from the exorcism found in Baptism. For example, in his “Letter to Severin Schulze, June 1, 1545”, Luther simply advised the exorcist to lay hands on the possessed, recite the Creed, the Lord’s Prayer, a Collect for Deliverance, and Mark 16:18.[1]

More recently, Pastor Robert Bennett chronicled a fascinating first-hand account of the spiritual warfare found within the Lutheran Church of Madagascar in I Am Not Afraid. However, if we want to learn more about demonic possession and exorcisms, we have to go beyond Lutheran circles and review more universal literature, but for now, we will stick to our passage.

In today’s Gospel, a father brings his son, possessed by an evil spirit, to Jesus that he may expel it. This is not the first time Jesus encountered demons. He faced them in the desert where he prayed and fasted for 40 days; and throughout his public ministry, he drove demons from men and women, sons and daughters. Most demonic encounters occurred in Mark, and while Matthew and Luke added similar or parallel accounts, John recorded none.

We see how demonic possession took over the personality of an individual, rendered him incapable of voluntary action, and propelled him into bizarre, destructive behavior.[2] Jesus healed these people using the same method for both individuals suffering from recognizable illnesses and those possessed by demons: presence, touch, word and authority.

Today’s account occurred immediately after Jesus and his three Transfiguration account companions rejoined the other disciples embroiled in an argument with scribes in the midst of a crowd. On catching sight of Jesus, the utterly amazed crowd ran and greeted him. The father answered Jesus’ question about the argument. He rightly expected the disciples to expel the demon since they had success after Jesus delegated them to do so. We read in chapter six, “They went out and proclaimed that people should repent. And they cast out many demons and anointed with oil many who were sick and healed them.” (Mk 6:13-14) This case, however, proved to be too much for them.

Skipping ahead a few verses, the boy’s symptoms suddenly worsen. He falls, rolls around and foams at the mouth. Perhaps this was an attempt to dampen the fragile faith of the bystanders, and clearly, the evil spirit intends to destroy the innocent boy. After a brief discussion with the father, the crowd swelled and Jesus commanded the spirit to leave the boy. While most thought him to be dead, Jesus raised him up by the hand and returned him to his father.

Before I move to my second point, I leave you with this question: Do you turn to Jesus to conquer evil when you see its spirit possess not only innocent young people, but also mature men and women, societies and institutions? Do you turn to him when you find yourself powerless to rid your world and your life of gluttony, addiction, anger, avarice and other such sins? Do you recognize him today as the person with the power to conquer sin in your life, in your world? Have you asked him for the power to overcome evil? Ponder that as I move to my second point, pistis.

In Greek mythology, Pistis was the personification of good faith, trust and reliability. In Christianity and in the New Testament, pistis is the word for faith. Pistis’ Roman equivalent was Fides, a personified concept significant in Roman culture.

The Latin word for faith means trust, confidence, reliance, credence or belief. In the early 14^th century, it meant assent of the mind to the truth of a statement for which there is incomplete evidence, especially belief in religious matters. Faith is neither the submission of reason, nor is it the acceptance, simply and absolutely upon testimony, of what reason cannot reach. Faith is the ability to cleave to a power of goodness appealing to our higher and real self, not to our lower and apparent self.

Returning to our Gospel passage, at the moment Jesus heard that his disciples were unable to heal the boy, he exasperated, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.”

Even though they witnessed many signs and miracles, these people lacked faith. He echoes the words his Father spoke to Moses, “How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them?” (Num 14:11) And while his words were aimed directly at his disciples, Jesus also included his contemporaries and indeed all of humanity, that is, you and me, stubborn and unbelieving in the face of God’s mercy.

At this point, his disciples were indistinguishable from the unbelieving crowd. Recall the great power Jesus displayed when the sea storm threatened to perish them. As soon as he calmed the forces of nature and the danger passed, Jesus chided his disciples for their feeble faith. “Why are you so afraid? Have you still no faith?” Certainly, they turned to him in their moment of terror and dismay; but they did not yet grasp who he really was: sovereign lord over all creation. Here, in a less perilous moment, their lack of faith was a concern for Jesus since his time was running short. The result of their lack of faith and unbelief led to his sufferings.

I would hope that we are more like the father than the crowd. Like us, he brought his son to Jesus through his followers, that is, the Church, and said, “if you can do anything, have compassion on us and help us,” to which Jesus rhetorically retorts, “If you can!”

You see, we should stand in the place of the father, who expressed a cautious, tentative hope that Jesus might be able to help somehow. For there is no question that Jesus can help. The accent here is not on what Jesus can do, but on the human capacity to open the door to God’s mighty works through the boldness of faith. The question is, what limiting barriers have you placed before Jesus when requesting his assistance?

Upon hearing Jesus’ reply, the man stretched his faith in Jesus by crying out, “I believe; help my unbelief!” (Mk 9:24) The man was humble enough to admit that he needed Jesus to reach into his heart and transform him into a believer that bringing his son to Jesus meant that he could heal him.

So, before I moved from pistis to prayer, ponder this. How often do you bring people to Jesus through prayer? Like a good doctor, do you inquire from the patient what the root problem is? Do you bring the person to Jesus in prayer and fasting? Folks, when you bring people to Jesus through prayer and fasting, whether or not they are healed in body and in spirit, they experience the living presence and power of Him in their hearts.

And now, my third point, prayer. Our passage concludes by telling us that when Jesus entered the house, his disciples asked him privately, “Why could we not cast it out?” And he said to them, “This kind cannot be driven out by anything but prayer.” (Mk 9:28-29)

To me, it makes no sense that the disciples, already empowered with authority to cast out demons and heal the sick, were ineffective this time. One Biblical scholar wrote, “Jesus’ reply suggests that they must have lost sight of the need to depend completely on God and have imperceptibly taken on an attitude of self-reliance, as if exorcism were a mere formula. … Their ministry of healing and deliverance will bear fruit only through a reliance on God as they bring all the needs to the feet of Jesus in prayer. It is a lesson in humility in preparation for their ministry in the Church.”[3]

Throughout his life of ministry, Jesus encouraged his disciples to pray earnestly to the end. Luke recorded that when Jesus was in the Mount of Olives, he was in agony but prayed more earnestly. In Acts, when Peter was in prison, the church prayed earnestly to God for him.

So, what is prayer? Prayer is the necessary foundation of our work as church and individuals. It is communal and personal. We pray in our sanctuaries and rooms. To paraphrase one holy person, prayer is God looking at me, and me looking at God. It is from the heart, but it is also vocal. We speak the Lord’s Prayer as Jesus taught it to his disciples. Prayer also involves reading Scripture. By now you know that my wife and I read aloud the Psalms and other Biblical passages on a daily basis. Like you, we make time for prayer.

However, my friends, we all take time away from prayer. This summer, many of us took time away from work and home. We vacated our businesses and residences. We went on vacation.

Unfortunately, for some, vacation means time away from Word, Sacrament, public worship and private prayer. We become spiritually lazy. Oswald Chambers once wrote, “We are all capable of being spiritually lazy saints.” Another spiritual leader once wrote Christians who do not pray are Christians at risk. So, let me offer some advice to lessen your risk.[4]

There are two aspects to our prayer life. The first one involves making our whole lives a conversation with God. Daily, in a simple and familiar way, we should turn our hearts and thoughts toward him often, believing that he is always looking at us with love. Everything that is part of our lives can nourish this conversation: beautiful things help us give him praise and thanks, difficulties help us to ask for his aid, and even our faults help us ask him for forgiveness! Everything, good and bad, can become an opportunity to talk to God and to draw closer to him.

The second one involves taking breaks to regularly spend time just with God—to disconnect ourselves for a moment from the demands of our lives in order to be in his presence. For example, we can start with just fifteen minutes a day, and then periodically devote a longer amount of time. In these times, God can pour out his grace upon us. He can bring us strength and hope, and in his presence, our hearts can change.

To pray is not to perform but to welcome God in our poverty, in our powerlessness. It is not about being effective, about producing a result, but about being with God. God does not need our works, but he thirsts for our love.

For prayer to really make us touch God, and to allow ourselves to be touched by him, it only needs to be faithful and persevering, a sincere act of faith and trust, and an expression of our true desire to love.

Although prayer does not have to lead to insight and wisdom, it sometimes does. I know God’s enemies are active. Some are obvious and others subtle: evil powers and “good” people promoting lifestyles contrary to the Gospel and God’s Law whether they are the seven deadly sins compiled in Proverbs or vices in Paul’s Letter to the Galatians. Some promote personal sins and others modern social sins –trafficking drugs and humans, violating fundamental rights of human nature and other sins.

As Jesus’ disciples, we must not only be aware of God’s enemies and the temptations they sow among us, but also awaken society to them. Prayerful Christians take their faith to the town square and the political sphere, to school and work, to family gatherings and on vacation.

Finally, it is important to remember that ultimately all creation is of God and in its origin is a blessing. Sin, division, destructiveness and death are part of our lives, and have their source in the devil. Yet, despite the sin we see in our lives and world, we remain hopeful, knowing that we are nourished by what God gives us: Word and Sacrament. We know that evil will ultimately be vanquished and complete unity with God will be realized.[5]

Friends, prayer means that you take your faith from these walls into the world. Place yourself at the feet of Jesus, and ask Him to free you from whatever spirit possesses you and prevents you from giving yourself totally to Him and the abundant life he offers. Pray that the peace of God that surpasses all understanding, keeps your hearts and minds in Christ Jesus. Amen.

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[1] Did you bring your lucky charms for the exorcism?  Oh, never mind, you’re Lutheran. Posted on November 22, 2010 by Pastor Joshua Scheer, www.steadfastlutherans.org.

[2] Demonic Possession, The HarperCollins Encyclopedia of Catholicism, Richard McBrien, ed. New York: HarperCollins, 1995, pp. 407f.

[3] Mary Healy, The Gospel of Mark. p. 180.

[4] Jacques Philippe, “Prayer during Times of Crisis,” The Word Among Us, September 2021, pp. 5ff.

[5] James A. Schmeiser, “Demons, Demonics, Devils,” The New Dictionary of Catholic Spirituality, Michael Downey ed. Collegeville MN: The Liturgical Press, 1993, pp. 259f.