Proverbs 1:20-33; James 1:1-12; Mark 8:27-38
The Reverend Paul DeLain Allick, St. George’s Episcopal Church, September 13, 2009

Who do people say that I am? This is a good a good question to ask ourselves as we begin another program year. When we identify who Jesus is we identify who we are; we proclaim why we are gathered here as a parish. We gather today to celebrate the beginning of Christian Education programs for all ages, to rally our liturgical leaders, and to meet as a parish to review our communal concerns. Why are we doing all of this anyway? Who is this Jesus and why are we going through so much trouble for him?

Jesus’ original disciples take a few stabs at it: you are John the Baptist, or Elijah, or one of the prophets. In other words, you a teacher come to set us straight; you are like many that have come before. It is Peter who gets it right, “You are the Christ.” Jesus is not like the others. This is something new. Jesus’ Way is going to lead us into a life that we have never experienced before. He isn’t just a prophet speaking for God and then dying and fading away. He is the eternal High Priest come to set us ultimately free from all that holds us down. He knows that all that is holding us down, we are holding onto. This is God incarnate in humanity: we’re in for quite a ride.

The Church continues to take guesses at Jesus’ identity. And conveniently for us, our definitions of Jesus usually match exactly with that which is most important to us.

Paul Tillich in a sermon entitled The Ultimate Concern, teaches about the familiar Gospel story of the sisters, Martha and Mary. (Luke 10:38-42) He explains the distinction between the concerns of each sister. Martha, who is worried about cleaning up after supper, represents transitory concerns. Mary, who leaves the dishes and listens to the teacher, represents the ultimate concern. Jesus calls her concern the One Thing that is necessary. Tillich points out that while Martha’s concerns are important they are not ultimate and they produce anxiety. (pp.152-3)

He goes on to identify the transitory concerns in the Church.
For some it is social concern: the misery of the masses. For others
Jesus’ main concern is healing: healing emotional hurts and physical  diseases. For many the concern is communal life, what we call “fellowship”. For bookish types such as me, the most important concern is learning and education. The last type is those who are primarily concerned with creation and beauty: the health and sustainability of the natural order and the human created pieces of beauty, our edifices, music, art and language. (pp.155-6)

Tillich puts it concisely, “Every concern tries to become our ultimate concern, our god”. (p.158) This is how we become what Jesus calls an adulterous generation. In biblical lingo, adulterous and idolatrous mean the same thing. We cheat on God when we put other concerns in place of Him alone. When we make idols of our concerns. “Every concern tries to become our ultimate concern, our god.”

Many things in Church life are going to tug at us for adoration and/or obsession. Many things in our daily life are going to get in the way of our devotion and obedience to God. In his epistle James warns us of the ultimate detractor: our own tongue. He calls it a fire, a world of iniquity that stains the whole body. Unlike an animal it cannot be tamed. It is a restless evil, full of deadly poison. From our tongues come blessings to God and then curses on those whom God has made.

The author of Proverbs warns us of another detractor: a lack of wisdom. We want to keep things simple: I believe that Jesus is my savior; I’m saved. I show up to Church on Sunday; I‘ve done my duty.  Wisdom cries out, “How long, O simple ones, will you love being simple?” We in the Church scoff at wisdom when we try to make it simple. We often only turn to God for direction and wisdom when things are going wrong. We forget that things often go wrong because we are not always turning to the Lord for wisdom. When we practice daily devotions and come together to reflect on our spiritual lives, we are seeking the wisdom of God. And in that we aren’t only being confirmed in what we already know and believe but we are being

challenged to grow spiritually; to grow up into the full stature of Christ.

Peter’s tongue and his resistance to God’s wisdom get him in trouble.
He has just identified Jesus as the Christ. The problem is Jesus
begins to explain his true identity: that in the wisdom of God he will suffer rejection, humiliation and execution so that he can conquer death and rise again. He is teaching that Great Mystery which is at the heart of our Liturgical Year: there is no Easter without Good Friday. Peter doesn’t want to hear that; this isn’t what he signed up for. He signed up for Easter only. His tongue, that restless evil, lets loose on Jesus. “Don’t say that! This can’t happen to you because if it does you won’t meet my expectations. If this happens to you, what is going to happen to me?”

Who do people say that I am? Jesus you are the one who is keeping me radically rooted in devotion to God alone. I am here in this church building among all of these concerns, to live in obedience to God through you, Jesus. You have shown me how to let go of my self and live for God. I am here today as we begin another year of worship, study, fellowship, outreach, and fiscal management, to become your worthy disciple. I know that all of the other concerns are important but when they begin to become idols to me, I will turn back to you Jesus for wisdom and strength.

REFERENCE:
Tillich, Paul The New Being
University of Nebraska Press, Lincoln and London 1955, 2005