“Come and follow me,” Jesus said, “and I will teach you to fish for people.”
life skills blossom and shine
in strange places and time
knowledge in where to cast
a broad net or thin line
can assist a seed broadcaster
to better direct their hand and eye
toward fertile soil or hungry bird
whether on solid water or liquid land
simple rhythms are looked for
in every evoked vocation
prostitute or priest
and all between friend and foe
we come with more abundance
than a livelihood can hold
invitations fruit and seed
our own small world
not for its benefit alone
but to bind a broken hologram
into another new whole
revealing tetragrammatical pegs
and uncertain holes
where we’ve all gone fishin’
ahh — so
Being hooked or netted by G*D is traditionally not a good thing (Jeremiah 16, Ezekiel 29; Amos 4, Habakkuk 1). It is prelude to punishment or exile.
I’m going to send hordes of fishermen to catch them, declares the Lord. Afterward I will send out a party of hunters to hunt them down on every mountain, hill, and cave. [Jeremiah 16:16]
A first hearing of this call will appeal to creedalists everywhere. To follow Jesus is to enforce purity internally and overthrow oppressors.
It will only be later that teaching and preaching and exorcizing and healing will be for the saving of both friend and enemy, not their destruction.
Will it be hedging-in others or releasing them that would lead you to no longer live for family, for market resources, for place in community, or any other individual-based activity?
Remember later how these first will become last (fearful and running away). Only after a Great Silence will they come to own that there is no longer female and male, slave and free, but a cleanliness and purity in simply being. Only then will they redeem the fishing image to a grand and generous welcome.
As Jesus was going along the shore of the Sea of Galilee, he saw Simon and his brother Andrew casting a net in the sea, for they were fishermen.
in the middle of a story
we are in another middle
is never passing alone
a very smallish sea
still a sea
Franciscan relatives abound
sister this brother that
each found at sea shore
with and without starfishers
Still drawn by water, Jesus sees two brothers. This is different than the same story in John where they stalk Jesus and come to see him. It is also different from Luke who records an encounter with Simon first and Andrew later (4:38, 5:1–11, 6:12–16).
One of the traditions of Mark is that he records Simon’s (Peter’s, the Rock’s) remembrances of Jesus. An interesting resource because of both parts of its title is the 1930’s book, The Memoirs of St. Peter or The Gospel According to St. Mark, Translated into English Sense-Lines by James A. Kleist, S.J.
Kairos time can strike at any time. More often than not it comes to the last folks expected to receive it. This opportune moment arises in everyday living of tending sycamore trees or fishing for a living. As Mark tells it, Kairos time can come out of the blue.
What did Jesus see in Simon and Andrew? A response to that question raises the possibility of that same characteristic being what we are to look for in our own life and the lives of those we encounter. The time is probably right for an intentional look at the lives of those around us and an asking of them to look at our life that their new directions will be followed.
Note that in Jesus’ day, disciples sought out a teacher. Here Jesus follows Elijah’s model in asking particular people to be learners, disciples, followers.
“The time has come, and the kingdom of God is at hand; repent, and believe the good news.”
good news is ever present all shall be well
such a time is ripe for the picking
saving time for another time
makes future time uncouth
Mumu was right about dark time
only Bastian could imaginatively rename
good news is not content driven
for creeds are but derivative byproducts
processing experience and opportunity
requires trust beyond belief
freedom generates a next chaos
wherein and wherefrom now and shall embrace
such a time as this
welcomes and moves on
Time that is καιρός (kairos “opportune”) time is seen as present time. This makes this call to be very urgent. No matter what else is going on, there is no one else, no where else, and no other time than this time.
The way we speak of this time is critically important. “G*D’s kingdom” would have been very understandable in Mark’s day as kingdoms were the way the world worked. It was secular or everyday language that communicated very well. “Kingdom”, in particular, has become sacred or holy language that puts it outside of our experience and thus is unhelpful coded language.
The church has struggled with this for a long time and we are still in the process of trying to find language for the presence of a presence that has a mysterious, yet to be revealed, quality to it and is only able to be hinted at in some graphical way such as “G*D”. Until we crucify and resurrect this “kingdom” language, we won’t be able to do the changing required to radically trust a partnership with G*D. Leonard Bernstein’s Kaddish is one of the places we might listen for new partnership of mutual humility between our past and future.
Yes, the time is now, but “kingdom” is only near, not present, and our map to new relationships is still being developed. It will be interesting to see what comes from the intersectionality found in ex-plorations by “emergent” church folks and those represented by Shambala Press.
After John had been arrested, Jesus went to Galilee, proclaiming the good news of God –
each generation’s voice
even when the same words
a trumpet call to action
in a growl of bass sax
basic announcements extend
each rallying as only it can
an announcement of good
shifts a motivation to partner
just because it is good
regardless of past circumstance
which brings us to updates
ringing unheard changes
your new word remembers our path
your next word arrests our attention
We are about to make another abrupt chronological and geographic shift. Each of these carries a sense of urgency to address a crisis in any communities listening to Mark. How can we survive in our current wilderness?
Not only has John been arrested, but so have all of us. Occupation and poverty weaken our source of trust, whether that is spoken of in absolute terms or metaphorically.
Jesus enters another wilderness by going to Galilee. Here rules Herod Antipas, who had John arrested and executed. For Jesus it is out of the frying pan and into the fire. Luke recognizes this by recording the Pharisees warning Jesus about Herod (Luke 13:31).
It also can indicate that John traveled in more than one wilderness—that of deserts and locusts as well as lakes and palaces.
This act of resisting by showing up is significant for each of us as our anxiety about our own safety or how we are perceived within the church or by our peers leads us to compromise our reception of steadfast love and our embodying it in the midst of difficult times.
and he was there in the wilderness forty days, tempted by Satan, and among the wild beasts, while the angels helped him.
imagine Eden revisited
within a declared good
a mini-wilderness grew
our friend Satan rose
from energized ground
to climb a fruitful tree
a wilderness whisper
of no consequences
piggy-backed a ripe scent
subtle satan smiled
an elderly couple drew near
promises turned to contracts
traveling to Eden
takes but a moment
forgetting angels and animals
our naming and caring
are set aside
anticipating a wild ride
yet one flaming angel
and a host of same
rally to a tree of life
we sleepwalk through
a poisoned apple stupor
one consequence to a next
one bereft tree
cross and center
cedar and health
we walk in wildernesses
personal and communal
aching to remember
has it been 40 days already
or only 40 years or hours
we walk again between animals
an old promise
flames back to life
you are ever loved
in wilderness and out
we rejoin satans and angels
and claim a new name
C.S. Mann has the temptation as a first engagement in an eschatological conflict.
Immediately there is a mention of animals and angels which gives a sense of how that conflict will ultimately turn out. The animals become precursors to a new creation, two by two they lead to Paradise Regained after being Lost. Angelic messengers are ready to invite, “Come! Receive life-giving water!” flowing through an unguarded tree of life.
Immediately afterward the Spirit drove Jesus out into the wilderness;
a dove’s force
a unity of one
and heaven is tested
all and heaven
assurance is a trap
an inner narcissist
practiced in mercy
a dove become an eagle
is our standard
to assail heaven
There is no avoiding a hero’s journey. The very blessing giving a token of living a quest leads to a willingness to be tested. Unlike the temptation details of Matthew and Luke or those of Mary and Nicodemus in John, Mark simply notes that temptation takes place. A benefit of a lack of details or examples is that this motif can be seen all through Mark’s telling.
Temptations are not overcome marking some immunity from them. They will continue to run through the story to the final words of forsakenness and fear.
In the wilderness, carrying a deep appreciation of being loved, we understand danger abounds but the blessing already received is greater still. Testing a blessing will anneal it.
Mark’s eleven uses of ἐκβάλλω (ekballō “drove”, “forced”, “impelled”) are connected with exorcism. Blessing, as a cheap grace, needs exorcising. Without this pressurized setting of testing it will be too easy to fall into the façade of a prosperity gospel.
It is at this point that the gentle dove shows its other side—eagle. Nikos Kazantzakis notes this in his statement of faith, Saviors of God: Spiritual Exercises, when he has an eagle drop and insert its talons into the back of your neck to drag you where you did not want to go.
While urgency has been present and implied with “beginning”, “Isaiah”, and “repentance”, we have here the first of the urgent words, εὐθύς (euthys “at once”, “immediately”). Richard W. Swanson’s translation of this in, Provoking the Gospel of Mark, has in caps, “BANG”. Swanson notes that “immediately” is too long a word to be immediate, to speed up and intensify a story!
and from the heavens came a voice – “You are my dearly loved son; you bring me great joy.”
create deafening echoes
whereupon splitting open
out rush inchoate hope
while an in-rushing gasp
shoves in the gap
a birthing groan sighs
as newly washed ears
attend to the unheard
and there was music
connecting old horizons
to one widely precious
simple next breath
echoes like crashing surf
block all accumulated identities
until a song of myself
out waits a heaven bound
be love beloved
begin a new echo
voice to voice
calls deep to deep
heaven to hearth
opened to open
calls each to each
love times love
claims steady joy
A voice. Resonant baritone? Young girl whispering? Siri? Carried on the wind?
In Matthew we have “Beloved” as a title. Here it shows Mark’s understanding of Christ-Messiah that will blow apart every closed system to reveal a pleasure principle that has staying power. The older phrase of “steadfast love” would do well here.
Recognizing that Jesus does not live up to the usual measure of a Messiah—just look around at the lack of change in a world before and after Jesus—moves us into a re-creation of Messiah.
This important line, too easily glossed over as a statement of faith rather than the explosive reorientation it is, needs more looking at. To catch a glimpse of this listen to C.S. Mann on Mark in the Anchor Bible series.
The complexity of the declaration in this verse … can hardly be exaggerated, since it combines motifs from the soteriological ideas of Genesis 22, a messianic designation in Psalm 2, and the Servant of Isaiah 42. The combination of motifs is startling, yet all the elements are at home in Palestinian Judaism.
However you entered into overhearing this voice, it is a blessing. Look around for who else has heard and is working on allowing it to flow through and from them. Look, also, for those who haven’t heard. Bringing these two together is Messiah work.
Just as he was coming up out of the water, he saw the heavens split open and the Spirit coming down to him like a dove,
every little once in awhile
Sylvie brings needed water
while in deep water
we are ungrounded
are centering down for enough
to flip into a new orientation
have we stayed down long enough
to gasp at beauty open-eyed
every little once in awhile
a level of awareness is leapt
our ungrounding and regrounding
occur together—beyond a while
heaven breaks loose from eternity
and opens a newly seeded path to explore
into Noah’s hand comes an olive branch
land ho! time to release all pent up tensions
a next game is afoot as our treading finds sea floor
and we bounce to a strange shore
every little once in awhile
life’s tides ebb and flow through us
we move from drowning in prevenience
to jumping from justification to justice
The unbinding of a lost stone needs a name that stands for what it holds and is drawn forth.
In later mythology King Arthur finds a stone within water that holds a sword named Excalibur. This sword becomes his weapon whereby he rules.
Here the Jesus stone has his authority coming to rest solidly within. The two are wedded in a way not available to Arthur whose sword is finally lost to him.
A contrast between stones may be instructive.
Excalibur (a hard cut), pulled from stone, is quite different from Beloved (a generous welcome), invested in what seems to be lost in dim memory and of no account. Now a Messiah message of a split open and loving “Paradise” or “preferred future” is to be carried into every wilderness.
Now about that time Jesus came from Nazareth in Galilee, and was baptized by John in the Jordan.
acknowledged or not
a next generation
none of us are
our own strength
we call to vocation
each to their part
in common choices
and overarching journey
for ancestral choices
we gather to see
for relational choices
we gather to hear
to river of consequence
we drop our sorrow
claim our everyday
within and beyond
From promises of old we begin an urgent journey with a retreat to the wilderness.
Jesus “happened” to come from the hills of Nazareth in the north to a river, probably South Jordan near Jericho. In a sense Jesus is preparing his own way just as all of us do. Lots of things “happen”, so how do we come to be at all the important events of our life?
These simple location points say much about how revolutions take place. They take place when there is nothing left to lose. Nothing good is expected from those in Nazareth. The experience of Nazareth will be critical, but the shift will not take place there first. One needs the experience of being so close to seats of power and seeing what it does before gathering an insight as to where its failure point lies.
So we move from being at a loss, wandering without understandable direction, to a place where previous wilderness times have ended. Here we pause to let the waters flow around us as it does a rock.
A picture comes to mind of rocks lifted from the Jordan to be an enduring memorial of moving from wilderness to realized promises. (Joshua 4).
Jesus arises ready to be a living stone that wherever he wanders hopes will be raised and self-captivity will no longer rule.
This is spare language for an event which shifts seismic plates within intentionality.
I have baptized you with water, but he will baptize you with the Holy Spirit.”
resolve into priority
chickens and eggs
can dance together
for a long time
water and Spirit
find their privilege
past and future
catch and release
their armored plates
the present trembles
in the shaking
rebalancing false choices
blaming old wounds
in this very work
visions of a future
still far off
and now further
What we do is common, ordinary. What is yet to come is for us quite uncommon and surprising.
These two states indicate a disjuncture common to beginnings, to Ta-Da announcements, to a new way and new life.
John is not Jesus. Jesus is not me. All three of us are growing into G*D. Theosis is a journey of grace. This Orthodox orthodoxy is involved with a journey from water to Spirit.
The Self-Ruled Antiochian Orthodox Christian Archdiocese of North America puts it this way in their blog on “Theosis: Partaking of the Divine Nature”:
In fact, deification is very akin to the Wesleyan understanding of holiness or perfection, with the added element of our mystical union with God in Christ as both the means and the motive for attaining perfection. Fr. David Hester in his booklet, The Jesus Prayer, identifies theosis as “the gradual process by which a person is renewed and unified so completely with God that he becomes by grace what God is by nature.” Another way of stating it is “sharing in the divine nature through grace.”
This journey will be revisited in Chapter 9 when the revelation of “belovedness” at a riverside baptism is reprised on a mountain.
For now, note Mark’s building of a story of Jesus’ beginning and movement toward a mysterious promise of resurrection and reunion.