"What do you want me to do for you?"

I've been reading Mark's Gospel recently, and earlier this week I was reflecting on a series of stories in Mark 10. The chapter ends with two, apparently unconnected, stories: James and John ask for places of honour in Jesus' kingdom, and blind beggar Bartimaeus receives his sight.

At first glance, little connection is apparent, but both incidents are tied together by a simple question: "What do you want me to do for you?"

Jesus asks this question twice, to James and John and later to Bartimaeus, and he receives two very different responses.

• James and John: "They replied, 'Let one of us sit at your right and the other at your left in your glory.'" (v.37)
• Bartimaeus: "The blind man said, 'Rabbi, I want to see.'"

In many ways, James' and John's request actually reflects a vote of confidence in Jesus. They are picturing a glorious ending, where Jesus is king in Jerusalem and they, as his trusted disciples, will share in his rule. But their question also reveals how poorly they have understood what Jesus has been saying. He has just been explaining to them (in v.32-34) - for the third time and in the clearest possible language - how he will be put to death in Jerusalem:

"They will condemn [the Son of Man] to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him." (v.33-34)

Tom Wright points out that the disciples probably thought (or preferred to think) that Jesus was talking in pictures, as he often did, and did not mean literally. After all, he closes with the mysterious: "Three days later he will rise."

But clearly their request is born in their ambition and Jesus gently denies their request, warning them that they don't know what they're asking for. He takes the opportunity to describe once again the upside-down nature of the new kingdom: "whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all" (v.43).

Bartimaeus' request is also a personal one. He doesn't ask for world peace, or for power or riches, he wants to see. And he is healed immediately.

"'Go,' said Jesus, 'your faith has healed you.'" (v.52)

It's interesting to remember that the last time we come across a story of a blind man being healed, in Mark 8, it follows directly on from Jesus berating his disciples about their lack of understanding and their failure to see:

"Why are you talking about having no bread? Do you still not see or understand? Are your heart's hardened? Do you have eyes but fail to see, and ears but fail to hear?" (Mark 8:17-18)

Again, in this chapter, Mark follows a story about the disciples' lack of understanding with one about a blind man receiving his sight. In setting these stories against each other, Mark leaves us asking where the real blindness lies.

I'm left pondering my own answer to Jesus' question: "What do you want me to do for you?" How often do I assume I've got the picture of what God's doing, wanting to get involved, wanting to gain influence and status? Or do I answer honestly out of my weakness and need: "I want to see."

The Early Christians...

...In their own words.

I've been dipping into The Early Christians In Their Own Words, a 'topically arranged collection of primary sources', edited by Eberhard Arnold, the founder of the Bruderhof community.

These texts, translated from Greek, Latin and Hebrew, range from letters and accounts to apologetics, poetry and confession, and offer a fascinating glimpse into the life of the 1st and 2nd century Christians.

The most striking texts I've read so far are those concerning the martyrs. The most revealing perhaps is a letter from Gaius Pliny, the governor in Asia Minor, to the Emperor Trajan, asking for advice on prosecuting Christians: "I do not know what or how much to punish or to investigate." He asks whether Christians should be punished even if there is no crime, how he should determine guilt where names had been given by an informer, and whether he should acquit those who denied being a Christian and worshipped the statues of the gods. As regards the last, he points out: "It is said that those who really are Christians cannot be compelled to do any of these things in any circumstances."

Gaius Pliny explains that Christians who continued to confess their faith, despite threat of the death penalty, were "led away to their death, for I had no doubt that, whatever is was that they confessed, their stubborness and inflexible obstinacy certainly deserved to be punished."

He also reveals his concern about the large number of those 'imperiled': "The contagion of this superstition has spread not only in the cities but even to the villages and to the country districts."

Trajan replies that Pliny has followed the correct procedure and explains that Christians "should not be sought out", and should be pardoned on 'repentance'.

There is a further letter from the Emperor Hadrian, again concerning the legal implications. His instruction is that accusations against Christians should go through the proper channels and proof should be given that "the people concerned are acting against the law". He also speaks strongly against accusations brought with "slanderous intention".

It's amazing to get such a clear picture, from the Roman authorities, of the life and health of the early church. The letters reveal the very real danger of life as an early Christian and yet the church is clearly growing and thriving, and with a reputation preceeding it - that the Christians would rather die than recount their faith.

Finally, Pliny also offers what is apparently the earliest external account of Christian worship, describing "their custom to meet on a fixed day before sunlight and, alternating with each other, to sing a hymn to Christ as to a god.... After doing this it was their custom to part from one another and then to meet again to share an ordinary and harmless meal."


(If you're interested in reading the correspondance for yourself, the link at the top of the page takes you to the ebook version, in pdf format. )

The first picnic of the year!

Duncan posing with a strawberry


Cool people


Strange people

Cow-jumping

Take some weirdos...

Wigwams

Girls in the house

Boys in their house

Chris barbecues his guitar

The percussion backing proves unreliable...

Keep off the banking!!

Hmmmm....


Did he fall or was he pushed?


Seymour the fearless

Berwick

Bridges of Berwick


The walls prove effective and we surrender gracefully


Trainspotting again..?


Not today thank you..

On the beach

Seymour makes 'stone age' arrowheads!

Joce goes for a paddle

Is this art?

Bamburgh

Bamburgh Castle - quite amazing!

The girls attack the dunes

Trespassing... us?

Claire explores a mysterious hole

Rewarded with a cream tea

Essex at Easter

A walk in the country is somewhat traditional on a bank holiday...

Dad and Karen (our American lodger)


Clearly deep in conversation...


London skyscape - just visible through the afternoon haze

Newark Castle

Newark makes an excellent stopping off point for a trip down to London, as it falls about half-way. I spent a sunny hour there last week, and enjoyed a walk around the Castle and gardens.

The Pulley - GEORGE HERBERT

WHEN God at first made Man,
Having a glass of blessings standing by—
Let us (said He) pour on him all we can;
Let the world's riches, which dispersèd lie,
Contract into a span.

So strength first made a way,
Then beauty flow'd, then wisdom, honour, pleasure:
When almost all was out, God made a stay,
Perceiving that, alone of all His treasure,
Rest in the bottom lay.

For if I should (said He)
Bestow this jewel also on My creature,
He would adore My gifts instead of Me,
And rest in Nature, not the God of Nature:
So both should losers be.

Yet let him keep the rest,
But keep them with repining restlessness;
Let him be rich and weary, that at least,
If goodness lead him not, yet weariness
May toss him to My breast.

Footprints in the sand

A conversation with my dad pointed me in the direction of these very cool prehistoric footprints at Formby Point, near Liverpool.

These footprints are thought to have been created about 4000 years ago, by humans and animals walking in the mud and sand along the shore. No one's sure how, but huge numbers of footprints in this intertidal region were not washed away but left exposed, perhaps due to a lowering of sea level. They were later covered with a layer of sand, which over time turned into sedimentary rock.

In more recent years the sea has eroded these concealing layers to reveal the footprints beneath. They were first discovered almost 20 years ago and archeologists have raced to capture the prints in photographs and plaster casts because once exposed the prints are quickly destroyed by the sea. Amazing to think that such an interesting archaelogical find is being lost so quickly, and by the very process that was interrupted so long ago.

They have even discovered prints belonging to the auroch - a giant prehistoric ox that became extinct in Britain during the Bronze Age. The auroch stood 6 feet high and was 11 feet long!

I especially liked this foot detail of a young adult male, showing the pointed toe outlines of long uncut toenails! (from the Intertidal archeology page).

Easter Communion - Gerard Manley Hopkins

Pure fasted faces draw unto this feast:
God comes all sweetness to your Lenten lips.
You striped in secret with breath-taking whips,
Those crooked rough-scored chequers may be pieced
to crosses meant for Jesus; you whom the East
With draught of thin and pursuant cold so nips
Breathe Easter now; you serged fellowships,
You vigil-keepers with low flames decreased,

God shall o'er-brim the measures you have spent
With oil of gladness; for sackcloth and frieze
And the ever-fretting shirt of punishment
Give myrrhy-threaded golden folds of ease.
Your scarce-sheathed bones are weary of being bent:
Lo, God shall strengthen all the feeble knees.

Story of Bread

I was entertained by this Story of Bread from 1949. It's hard to believe this stuff was ever meant to be taken 'seriously'!

Authority of Scripture

If the word of God discussion has been an interesting one, have a read of this post on the inerrancy of Scripture. The comments especially contain an interesting discussion on the relationship between inerrancy, authority and the nature of the Word.

Cravings

In my earlier post Henri Nouwen ends the quoted section with the following:

"It is a world that fosters addictions because what it offers cannot satisfy the deepest craving of my heart."

It left me reflecting on cravings and addictions, and I remembered these verses from Ecclesiastes:

"I have seen the burden God has laid upon men. He has made everything beautiful in its time. He has also set eternity in the hearts of men; yet they cannot fathom what God has done from beginning to end." (Ecclesiastes 3:10-11)

People often say that we ought to be content, and whilst I acknowledge the futility and ungraciousness of complaining about life, I fear being satisfied. The deep hunger in us, the heart that longs to be satisfied, is not an accident of our fallen human position (except in the sense that we have rejected the source of satisfaction). As Solomon says in the passage above, God has "set eternity in the hearts of men". He has made in us a heart that desires infinity, a craving that only He will satisfy. The Bible is full of that sense of expectancy: wanting more, being glad that this is not all there is, looking forward to a day when every hunger will be satisfied and every desire fulfilled.

"...but when perfection comes, the imperfect disappears...Now we see but a poor reflection as in a mirror; then we shall see face to face. Not I know in part, then I shall know fully, even as I am fully known." (1 Cor 13:10-13)

We often hear repeated that modern fable about the rich man who, despite owning more than we could imagine, still wants more. It is right to recognise that wealth, or any other earthly thing, will never satisfy but setting aside that deep dissatisfaction is not the answer. I want God to increase that craving in me, but at the same time keep reminding me that I will find my thirst slaked nowhere else.

Street Art

Following a conversation at the weekend, here's some of the 3D street art I was referring to. I love the Batman and Robin one especially, but there's plenty here to goggle at. Genius!

Searching where it cannot be found

A follow up to my earlier post, here Henri Nouwen reflects on the question: "To whom do I belong? To God or to the world?"

Many of my daily preoccupations suggest that I belong more to the world than to God. A little criticism makes me angry, and a little rejection makes me depressed. A little praise raises my spirits, and a little success excites me. It takes very little to raise me up or thrust me down...

As long as I keep running about asking: "Do you love me? Do you really love me?" I give power to the voices of the world and put myself in bondage because the world is filled with 'ifs'. The world says: "Yes, I love you if you are good-looking, intelligent, and wealthy. I love you if you have a good education, a good job, and good connections. I love you if you produce much, sell much, and buy much." There are endless 'ifs' hidden in the world's love. These 'ifs' enslave me, since it is impossible to respond adequately to all of them. The world's love is and always will be conditional. As long as I keep looking for my true self in the world of conditional love, I will remain 'hooked' to the world - trying, failing, and trying again. It is a world that fosters addictions because what it offers cannot satisfy the deepest craving of my heart.

As ever, Nouwen speaks deep sense. We put ourselves in bondage because tie ourselves to the world's expectations and demands. This is no freedom. And those demands have no power over us except that we give them. I'm reminded of a line in the sonnet 'Batter my heart' by John Donne, which struck me recently:
"But am betroth'd unto your enemy..."

We run around, desperately trying to please, to earn acceptance and love, and all the time we have a heavenly Father, who loves us desperately and is just waiting for us to come home.