The lectionary loves to take biblical texts that share some things in common and then watch as worlds collide once differences come to light. This week’s comparison-contrast of call stories is a perfect case in point. The story in 1 Kings 19 comes directly from God’s lips to Elijah’s ears and from there to Elisha’s shoulders.
Few things are more humbling for a professor than to hear your classroom assertions parroted back to you. In the student’s puerile response you hear an echo of your own pronouncement—but on undergraduate lips the thought sounds unbearably stupid.
Seminaries generally do a fine job of educating the minds of people who are called into ministry. But how well do they form the hearts and spirits of those people? Do seminaries build leaders who are servants of Christ?
When you think of Jesus’ disciples, who comes to mind? Impulsive Peter and doubting Thomas? Surely. James and John, the Zebedee boys? Of course. Mary Magdalene and some of the other women mentioned in Luke 8:1-3? Yes, if we remember that Luke’s list of Jesus’ followers was much larger and more inclusive that just “the twelve.” But blind Bartimaeus? Hardly.
What book would you recommend to someone eager to learn more about Christianity, someone who is just coming alive to the faith and to the power of the community of faith—the church—and who is full of questions about these matters?
The problem with Matthew 15:21-28 lies in the portrait of Jesus as neither the Jesus we have come to know and love nor, if we are honest, a Jesus we particularly like. The optional verses in the lectionary (Matt. 15:10-20) may elicit Peter’s reaction: “Explain yourself, Jesus!”
At a recent wedding, I watched a mother try to lure her little boy onto the dance floor. She invited him to dance to a slow song, and then tried again when a fast song was played. She winked and cajoled; she pretended to be sad dancing alone; she pretended she was dancing while he stood on her feet. But he wouldn’t dance.