MIND YOUR WORDS
James 3:1-18; Mark 8:27-28
3rd Sunday of the Season of Creation, September 15, 2024
Rev. Dr. Ritva H. Williams
The opening line of this morning’s reading from James always gives me pause:
Not many of you should become teachers, for you know that we who teach will be judged with greater strictness.
And yet, like many of you, I teach. Why? I teach because it is a calling, because I can’t not teach. Teaching (and preaching) is how I make sense of and share things that I’m learning, researching, and thinking about. Words cannot adequately express my gratitude to St Stephen’s for inviting me to this platform, and for your gracious and patient listening and participation over the years.
James’ cautionary word to teachers prepares the way for warnings about the dangers of an unbridled tongue. James introduced this topic already in chapter 1, where he writes, “If any think they are religious (i.e. serious and devout worshippers of God) and do not bridle their tongues but deceive their hearts, their religion, worship and devotion are worthless” (James 1:26).
Last week we learned that acts of favoritism that humiliate and demean the most vulnerable members of our community manifest the ways we have entrusted our lives, safety, healing and wholeness to things that are stained by the world. Today James declares that with our tongues:
we bless the Lord and Father, and with it we curse those who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so (James 3:9-10).
What we say and how we say it reveals the depth or shallowness of our commitment to Christ; and reveals how much we really trust in worldly power, wealth, immortality projects, cultural conformity, and ideology. Our words and actions emerge from our thoughts and feelings which in turn derive from the wisdom that resides in our minds and hearts. There is an earthly, unspiritual, devilish wisdom that inspires bitter envy and selfish ambition, creating disorder and wickedness wherever it manifests. There is also a divine spiritual wisdom, which is pure, peaceable, gentle, willing to yield, full of mercy, goodness, and without a trace of partiality or hypocrisy. This wisdom produces a harvest of peace and righteousness, manifesting in fair and equitable relationships for all people without exception — whenever and wherever it shows up.
James’ advice to bridle our tongues and mind our words, is meant not only for professional teachers and preachers, but for all of us who have responsibility and leadership in our homes, workplaces, neighborhoods, and churches. Minding our words is absolutely vital for all who hold office or aspire to hold office in city, state or country.
Words matter. Words have power. Words have consequences. Words can build up, provide a healing balm, lead us to sunny possibilities, and light up a situation with joy. Words can also tear us apart, hurt and injure us, drag us down dark alleys of fear, shame us into silence, poison our hearts and minds with hatred, and incite us to anger and violence. We are responsible for how our words effect others. Hence the wisdom of the old Sufi saying, “before you speak, let your words pass through three gates: Is it true? Is it necessary? Is it kind?
We meet Jesus this morning exchanging heated words with Peter and the disciples. Jesus asks the disciples, “who do people say that I am?” The disciples answer, some say you are John the Baptist, others that you are Elijah, and still others that you are one of the prophets. Jesus digs deeper and asks, “who do you say that I am? what are you telling people about me?” Peter responds, “you are the Messiah.” Jesus reacts by sternly warning, or as it reads in the original Greek, rebuking the disciples: “say nothing to anyone about me.”
As Pastor Mark Davis writes, “A plain reading would say that Jesus rebuked them for telling others that he was the Christ … why would Jesus rebuke them for saying that about him?” (leftbehindandlovingit.blogspot.com, February 18, 2024).
A variety of ancient sources witness that at least some of Jesus’ contemporaries imagined the Messiah to be a military and political leader, an imperial figure conquering and dominating Israel’s enemies. Jesus absolutely repudiates all such ideas, and speaks of himself, not as the Messiah but as the Son of Man (child of humanity) who will suffer, be rejected by religious and political authorities, be killed, and rise again. Peter, not understanding and certain that Jesus is wrong, pulls him aside and rebukes him: “No, no Rabbi. That can’t be. Don’t talk that way. God is with you and we will succeed.” Jesus reacts by rebuking Peter: Get behind me Satan! For you are setting your mind not on divine things but on human things.”
Teaching can be like this — full of passionate argument, especially when we encounter new ideas that challenge us to rethink what we have learned in the past. What does Jesus’ response to Peter teach us about handling such situations? The “get behind me Satan” part may seem more harsh than kind. But let’s remember that while kind means tender, considerate and helpful, it also means being forgiving and tolerant under provocation. “Get behind me Satan” might be helpful in making Peter realize how far off track he is. Certainly the rest of Jesus’ words rate as true and necessary in pointing out why Peter is off track. Overall, Jesus is forgiving and tolerant of hot-headed Peter whose mouth is often in motion before his brain is in gear. Jesus never expels Peter from the group. Jesus never abandons Peter.
Jesus calls a crowd to join Peter and the disciples for a lesson on what it means to be his follower:
If any want to follow behind me, let them deny themself, take up their cross and follow me. Those who want to save their soul will lose it; but those who lose their soul on account of me and the gospel, will save it. What would be the advantage for a person to acquire the whole world but forfeit their soul? What would be a fair exchange for a person’s soul?
Jesus is inviting us all to follow him by becoming what our Lutheran tradition calls “theologians of the cross.” A theologian is a person who talks about who God is and how God works in the world. A theologian of the cross stands in direct contrast to a theologian of glory. A theologian of glory thinks that beauty and fame, power and wealth are signs of God’s blessing. Peter’s concept of the Messiah was shaped by a theology of glory that looked forward to having power and control over the whole world. By way of contrast, Jesus invites us to follow him into solidarity with the suffering of those who are broken, oppressed and marginalized by the domination systems of this world. Following Jesus by taking up our crosses is about saving and healing, nurturing and nourishing our core identity as child of God created in God image, uniquely gifted to make a positive different in the lives of the people around us. To empower and lift up the least, the last and the lost. To love one another as Christ loves us.
Let me close with this prayer written by Pastor John van de Laar, called “Only Praise” (sacredise.com, 15 September 2024)
Because of your grace and beauty, your compassion and truth, we offer you our tongues, O God,
as instruments of praise.
In joy and celebration, in grief and despair, may we praise you for your constant presence.
With those we love, and with those whom we find it difficult to love, may we praise you through words of grace and respect.
When the world feels safe and right, and when the world is made threatening through propaganda, hate-speech, and the rhetoric of violence, may we praise you through words of truth, of peace, and of justice.
And so in all things, with all people, at all times, may our tongues speak only praise, for the sake of your reign and your glory.
Amen.
