Mark 10:46-52
Hypothesis: There Is No One Truth
Seeing With New Eyes
Rev. Nancy Gowler Johnson
Puyallup First Christian Church (Disciples of Christ)

October 29, 2006
 

Jesus is on the way yet again… on the way to Jerusalem.  He is traveling the way of pilgrims… through the ancient city of Jericho.  Remember in Mark’s gospel being “on the way” involves more than just traveling on the road.  The early Christians were known as people of “the way.”  So to speak of being on the way points us to consider the journey of discipleship.

Mark tells this story immediately after last week’s reading in which James and John corner Jesus and demand the best seats of power for themselves.  Along the side of the road sits a blind beggar; he is the only person healed by Jesus who is given a name in the Synoptic gospels.  And Mark not only tells us his name, but explains what his name means.  He is Bar-timaeus, “son of Timaeus.”  Timaeus is a Greek name meaning “honor.”

An ancient educated person would have connected the name Timaeus with the great philosopher Plato.  Timaeus was one of the famous Dialogues of Plato.  The Dialogue explores the beauty and order of the created universe and gives an account of the nature of human beings in relation to the universe and the creator of the universe.  The universe was created orderly and beautiful by a Divine craftsman.  To live a virtuous life, human beings are to reflect that beauty and order in their own lives. 

Mark tells us that the son of honor sits on the side of the road and begs.  He shouts at the top of his lungs, “Jesus, son of David, have mercy on me.”  He will not be silenced.  There is no way to ignore him.  The text says Jesus stops, and then has the man brought to him.  Jesus asks Bartimaeus, son of honor, “What do you want me to do for you?”

It is a key question.  Jesus asks that same question of James and John just a few verses before.  Their answer?  "Let one of us sit at your right and the other at your left in your glory."  In other words, give us the power, and the glory and the honor that comes by being at your side.

Jesus asks Bartimaeus, “What do you want me to do for you?”  Bartimaeus, the son of honor says, "Rabbi, I want to see."  Jesus responds by healing him.  And Bartimaeus, being healed, follows Jesus along the way.

The contrast is striking.  James and John… they’ve been there all along.  They’ve heard and seen everything Jesus has said and done.  They’ve heard him tell of what the future holds for him, not once, not twice, but three times.  What do they do?  They ask for power and glory and honor.  Bartimaeus, the son of honor, sits along the busy road to Jerusalem.  Blind and poor, he begs for a living.  Bartimaeus asks to be healed.  The disciples see very little… they don’t notice Bartimaeus.   And what they do see they misunderstand: Jesus’ calling for himself and for them too.

One helpful way of reading stories like this one is to ask where am I in this story?  Do you find yourself in the midst of the disciples - uncertain?  Confused?  Near to Jesus, but unsure what this whole religion thing is all about?  Are you part of the crowd - helpful when needed, but not personally connected to anyone in the story?  Maybe at times you feel more like Jesus - constantly barraged for help from others?  Or perhaps you may identify with Bartimaeus - excluded?  Trusting?  Hopeful?

Our PaTH hypothesis this morning calls us to do a bit of a history lesson, but I’ll try not to lecture too much.  During the Age of Enlightenment in the18^th century we see the rise of science, rationalism, and industrialization.  The Enlightenment changed the world; it provided the intellectual framework for the American Revolution.  Coupled with the rising industrial revolution there was a strong reliance on technology and a belief that human knowledge could solve any problem, meet any challenge.  In short, there was a general belief in progress with respect to human history.

The Enlightenment brought with it a confidence that human reason can bring about consensus with respect to issues, politics, and ethics.  This was matched with a belief in objectivity, an understanding of a neutral position that individuals can discern or rationally produce.

The Enlightenment overturned what it saw as foolishly established traditions and believed reason could be the basis for human institutions, ethics, and worldview.  Religion was one of those traditional institutions that was displaced by a trust in science and human reason as primary sources of truth.  We can hear the Enlightenment thinking in the words of Jack Webb on Dragnet, “Just the facts, Ma'am.”

Now some of us here may feel pretty comfortable with the modern view of the world.

But something began to happen in the early 20^th century that has led to a major shift away from the modernist understanding.  Not knowing exactly what it may become this changing worldview has been labeled Postmodern. 

§         The changes begin to arise after the 2^nd World War and the ghastly reality of the Holocaust.  It is difficult to hold to a view of human progress in the face of such human evil.  The modernist belief in progress and science was viewed suspiciously by folks who grew up crouching under their desks for atomic bomb drills.

§         Doubts in the trust of human reason surfaced.  Think of the competing perspectives in Star Trek - Spock is seen as the ultimate in rationality and yet there are times in which the “human,” the irrational, prevails.

§         An overarching distrust of institutions developed, witnessed here in the United States by the opposition to the Viet Nam War and later Watergate.

§         There were the real failures of rationalism.  Is it possible for differing human beings to come together and create a consensus understanding of difficult issues?  Fox News or CNN?  Abortion?  Death Penalty? War in Iraq? Rationality seemed good in theory, but falls short in practice.

§         One wonders if objectivity, one of the important keys of modernism, is even possible?  Can an individual truly take a neutral position?  Take football, for instance.  Should we ask the coaches of University of Oklahoma football team if PAC-10 officials were objective in their rulings on the field that led to an Oregon Duck victory last month?

§         In the postmodern worldview there is also a distrust of grand stories that give meaning to groups or institutions.  Did Christopher Columbus discover America?  Or was it Amerigo Vespucci?  Some might say Leif Eriksson?  Or is it even credible to say a land was discovered when another people had already inhabited it for thousands of years?   In a postmodern worldview, alternative stories other than the dominant story told by people in power are given a voice.  Long-trusted stories or truths are investigated, questioned, probed for deeper meaning.

§         Our video underscored a general movement in our society toward an understanding of personal truth from a modernist view (with its dependence upon science and reason) to see truth as absolute - one truth, one reality.  One is reminded of the words of Timothy Leary, “Think for yourself and question authority.”  This move to the personal allows for greater tolerance of the views of others.

Now the truth is our churches are filled both with modernists and postmodernists.  Although I suspect that the younger ones among us are more postmodern than those of an older generation.  And since many of you have been listening to me preach for over six years you may already be thinking, “Nancy’s a postmodernist.”  I’d clarify that by saying, I’m postmodern with a modernist hangover.  I live a bit in both worlds.

What does this all mean for the church?

§         First of all, I want to say that this cultural move is good news for us as the church.  Modernism was not all that friendly to religion, relegating the religious or the spiritual to the sidelines and elevating science and reason to positions of absolute authority.  Religion was always on the defensive, trying to seem rational, competing against the scientific for a position in society as the source of knowledge.  Now, no one group or position has a sole claim to the truth.

§         I think one of the primary changes that the church is experiencing in response to this cultural shift, is an understanding of conversion as a process or a journey.   Conversion can no longer be seen as one-time decision of an individual assenting to a certain list of beliefs.  The church is discovering anew its call to make disciples, learning how to be communities that nurture lives of faithfulness.

§         We are already seeing a shift from the dividing lines of denominations, to a renewed emphasis on the authentic roots of Christianity.  Denominational differences are not compelling in a culture that has no clear understanding of the Christian tradition as a whole.  This movement to the roots of Christianity involves a rediscovering of many ancient traditions that were pushed to the side by the church in an effort to keep it place within modernism.

§         People of faith are discovering humility of belief.  Modern thinkers desire well-constructed arguments or answers for issues of faith.  Postmodern folk lean more to the mysteries and questions, the process of believing, rather than reasoned theological arguments.  This move causes us as the church to take seriously our spiritual practice.  Does our faith ground who we are and how we live?  For example, if we say, “all are welcome at Christ’s table,” how do we live out that hospitality in our day-to-day lives? 

§         This emphasis upon process is opening up new ways of sharing faith: my story, my questions, and my journey.  It also allows for recognition of the spiritual journey of others, seeing that God is at work in people at different stages and places in their lives.

Thinking again of that story of Bartimaeus, son of honor, and his encounter with Jesus outside Jericho.  I think I know where I’d place myself.  I’m there with those disciples.  I’ve been around Jesus/church all my life, since I was knee-high to a grasshopper.  And yet I’m constantly reminded just how little I understand of this faith journey, and oh how much more I’ve yet to learn.

There is grace in this story, such grace for us.  Notice - Jesus does not leave those hapless disciples behind in Jericho and take only Bartimaeus with him.  No, he brings everyone along.  The way is open to all of us.  Jesus journeys with us all, no matter how little we see, or how much we misunderstand.  We are all on the way with Jesus.  We are all on the Way.