Gleaning Truth

The following message was delivered during the Aug. 10 worship in the Simpson Memorial Chapel at the United Methodist Building on Capitol Hill in Washington, D.C. Sara Bayles, 21, from Springdale, Ark., was an intern this summer working with Women’s Concerns, which is part of the Louise & Hugh Moore Population Project at the General Board of Church & Society. This month, Bayles became the pastor for two congregations: Cleveland and Overcup (Morrilton) United Methodist churches in Arkansas. She based her sermon on the “Gospel of Mary Magdalene.”

---

Bayles

When I bring up the name Mary Magdalene, what thoughts come to mind? Was she an early disciple? Was she a reformed prostitute? Or did she have an intimate relationship with Jesus? Could The DaVinci Code really be correct in assuming that she bore Jesus’ child?

Who is this woman? So much mystery surrounds her life, her character and her role in early Christian history. How can a religious tradition place so much emphasis on a resurrected Savior while discrediting the character of the woman who first witnessed that resurrected Savior?

Feminist New Testament scholarship emphasizes re-examining Mary Magdalene. Often the disconnection between the academic work of feminist theologians and practical application within sanctuaries leaves Mary Magdalene and the “Gospel of Mary Magdalene” where it has been for too much time: collecting dust on the shelf.

Gospel of Mary Magdalene

A brief background to acclimate you to this unfamiliar text. There are three fragmented pieces of the Gospel of Mary Magdalene. Two of these fragments are written in Greek, one found in 1938 and the other in 1983. The other fragmented manuscript was written in Coptic.

Greek is believed to be the original vernacular of the Gospel of Mary Magdalene, composed in either modern day Syria or Egypt between the late first and early second centuries.

Why was it left out of our canonized New Testament?

So, if this text was composed around the same time as our other biblical books, why was it left out of our canonized New Testament?

The process of canonization meant the powers that be around the third century came together to compile these texts into what we now know as our Holy Bible. The New Testament includes 27 books, but many other books were not included.

Competition for inclusion

Many different sects of early Christianity had early letters and gospels. When canonization came about, these groups had to compete against each other to have their ideas and books prevail.

The texts not included in the Bible had to be destroyed. Often those possessing non canonical texts risked their lives to keep these now-forbidden writings. Some of these writings were buried in the hot, sandy desert.

One of the Greek translations of the Gospel of Mary Magdalene, as well as the Coptic translation, was found buried in sand, which served as a means of protecting the texts. Because the Gospel of Mary Magdalene among others had been outlawed, so to speak, the portrayal of Mary Magdalene was on the decline just at the gospel bearing her name was disappearing.

Decrees from Ambrose, the Bishop of Rome, in the later 4th century, as well as the letters of Pope Innocent the Third and Pope Gregory the Ninth in the 13th century slandered the character of Mary Magdalene. Doing so throughout the centuries transformed her into what is commonly thought today that she was a reformed prostitute.

True identity

I want to utilize the Gospel of Mary Magdalene to examine her true identity as a follower of Christ and to glean from her faithful work what we can incorporate into our lives.

I want … to glean from her faithful work what we can incorporate into our lives.

The opening six pages, often referred to as Chapters 1 through 3 are missing. The text we have begins at Chapter 4. This opens with a discussion between Jesus and his early followers about the eternality of the world.

When asked, “Will all matter be destroyed or not?” Jesus, identified in this translation as the Savior, responds “all nature, all formations, all creatures exist in and with one and another, and they will be resolved again into their own roots. For the nature of matter is resolved into the roots of its own nature alone.”

Jesus ends by saying, for those who have ears to hear, let them hear. Sound familiar? Those words are also found in Mark 4:23.

What does this say about the interconnectedness of humanity? If all exists within one another why are we so often to dismiss the other?

All woven together

Last month during her sermon based on Luke 10 (“Do this and you will live,” Faith in Action, July 26), Kelsie Overton asked, “Where is the community of heaven that the scriptures speak of?” Kelsie reflected on the actions of the priest, Levite and Samaritan towards the man on the side of the road, beaten by thieves, left without clothes, and in need.

The priest and Levite were resistant to venture on the same side of the road as this man, who was their neighbor. Yet it was the Samaritan who reached out to help a fellow human in need. In doing so the Samaritan recognized the common bond of humanity.

From the first few lines of the Gospel of Mary Magdalene, Jesus teaches that all is woven together by our common bond as people.

Through the rest of Chapter 4, Jesus is teaching this early group of followers. By the beginning of Chapter 5, it is apparent that Jesus has departed and the early community is mourning.

Mary continues to share teachings of Christ with the group. These can be found in Chapters 5 and 8.

Chapters 6 and 7 are missing in all three surviving texts, which would have been pages 11 through 14 of the original manuscripts.

Conflict develops

By the beginning of Chapter 9, Mary has finished relaying the teachings to the group. Conflict begins to brew. Andrew is the first to voice his doubt that Mary is recanting the teaching of the scripture. Then Peter also expresses concern. Mary is brought to tears and Levi speaks on her behalf saying to Peter:

You have always been hot tempered. Now I see you contending against the woman like the adversaries. But if the Savior made her worthy, who are you indeed to reject her? Surely the Savior knows her very well. That is why He loved her more than us. Rather let us be ashamed and put on the perfect Man, and separate as He commanded us and preach the gospel, not laying down any other rule or other law beyond what the Savior said. And when they heard this they began to go forth to proclaim and to preach.

Why this Gospel was outlawed by the early church fathers is apparent: The potential indication of a romantic relationship between Jesus and Mary Magdalene. For this time and space, though, let us look beyond that debate and focus on the dynamic within this early Christian community.

Lost value of others

It was certainly close knit, as we learned in the opening text while they were together listening to Jesus’ teachings. I can imagine the small group, sitting closely listening to Jesus’ teachings about the interconnectedness of each other, how each person is so interwoven into his or her neighbor.

After Jesus departs, though, it seems the community members have lost the value for the other. Uncertainty surrounds the amount of time that has passed since the opening scene of Chapter 4 with Jesus’ teaching about “all nature, all formations, all creatures existing in and with another” until the closing scene in which the early community of followers has started pointing fingers, doubting their neighbors, and splitting into factions.

What does our church look like today? Do we look like the community at the beginning of this Gospel: coming together, people of all backgrounds, genders and origins to meet at the table to learn from Jesus? Or do we look like the community that doubts one another, points fingers and alienates our neighbor?

If we exist in and with one another, what do we gain from excluding our brothers and sisters around the table?

Teachings discounted

Mary Magdalene sought to include all forms and all people in the early communities. In doing so, her reputation was slandered and her teachings discounted.

None of the four gospels in our New Testament speaks ill of her. Rather they tell of her commitment to following Christ, and how he had cast out seven demons from her. None describes her as a reformed prostitute.

Evidence from first and second century Christianity shows her cultivating Christ-following, Christ-loving, God-seeking communities. She is identified as a fruitful leader in her roles and relationships inside the church communities.

Even facing discredit, blame, doubt and finger pointing, Mary Magdalene continues to live out her calling and her role within the early community, to follow as Jesus commanded and “preach the gospel. She does not lay down any other rule or law beyond what the Savior said: “And when they heard this, they began to go forth and proclaim and to preach.”

Amidst the hardships and strife, Mary Magdalene continued to teach the love of Christ to others.

Let us close with a prayer:

Creator God, grant us the ability to learn from the story of Mary Magdalene that we too may seek to acknowledge and appreciate the common bond of humanity we all share. May we have her perseverance in seeking peaceful, Christ loving communities. Amen.

**the above published sermon comes from umc-gbcs.org and reproduced with permission by Sara Bayles.  

Restoring Justice in the "Post 9/11" World

As many Americans did this past Sunday, I reflected on the events that happened 10 years ago in New York, Washington, the fields of Pennsylvania and really, the whole world. As planes exploded, the minds of billions were reeling, trying to make sense of it.

If you talk to somebody outside the USA, they will remind you that the attack was not just an attack against Americans, but an attack on the West, and two of its major capitals: the financial one and the political one. And certainly, the attacks were scary to most people of the world; those who were in the west as well as all over the world but especially those in the Muslim countries in Southwest Asia (commonly "the middle east"). As a matter of fact, Osama bin Laden later claimed he desired a large military response from the West so as to awake the Muslims all over the world to the evil of Western Culture.

As Christians, what are we to make of this strange, saddening, unimaginable series of events that took place? We had a christian president promising retaliation and retribution against those responsible and we had bumper stickers reading "God Bless America" appearing on the nation's first blog: bumpers. Does God desire retaliation and does this mean Justice? If we want God to bless America who now has lost over 10,000 now because of 9/11 and post 9/11 war, what about the over 100,000 lives lost in Iraq alone?

One thing that is clear is that retribution is not Justice. Justice is the transformation of evil into good. This was Jesus' highest calling. Showing us a path towards Justice in his ministry but most importantly on the Cross. We now are made right with God and able to transform the world by showing what true Justice is: forgiveness, reconciliation, and the healing power of Grace. And Grace doesn't fall on white, straight, protestant, american males, that Grace is prevenient as John Wesley said. God's blessings rain down on humanity, especially when we cry out to the LORD (Exodus 2:23-25).

So now as we try to envision a world at peace, we must remember that this can only be accomplished through the loving power of our God. We must fight the words, deeds, and lies of the Oppressor, the authority that seeks only its personal gain. And we must seek the healing power of God if we ever hope to see a world made right. Amen

-

Paul Richards is a certified candidate from the Texas Conference and a Senior Religious Studies Major at Hendrix College in Conway, Arkansas. An intern at First UMC Conway in the College Ministry and an avid Ultimate Frisbee player, he enjoys sports and reading in his free time. He is excited about doing Pastoral Ministry in the future and working towards economic and social Justice in the United States and all over the world.

a new kind of "us"

by Eric Burton-Krieger

So what's next for a movement? Well, I don't have a black and white answer and I'm not interested in peddling a false sense of certainty. What I do know is that I've been blessed to share in so many stories over the course of Sing A New Song that as I drove back to Tennessee, I could not help but wear a smile on my face.

The smile came from the people I met, the new relationships that had been forged and my sense of hope—that God is indeed at work changing our church and our world into a place that slowly—sometimes very slowly, gives off the glow of God's reign. This doesn't make for easy work. As a pastor told me once, when we are frustrated and feel like the church does not stand up against injustice, these are the moments when we must be reminded that God is so great as to be able to use "us" despite "us".

Thankfully, there lots of young adults who are making space at the table for a new kind of "us" and in responding to God’s call are bringing with them a whole lot of creative and passionate change-agents for God to work through! We want to see those parts of the church that embody our instuitionalism change. To have them welcome all sexual identities and expression at the table, challenge unjust laws, and find creative solutions to real problems—mostly, we want a church that worries more about the Gospel than its own survival.

OnFire is committed to this kind of work and to finding new ways for the stories that give us hope to find tangible connections to the deep needs we witness all around us. We envision this work in local communities where people come together and out of their faith, touch hearts and transform lives (their own and others) after the witness of Christ. This is the new kind of "us" for which we and we think God, labors.

The invitation is for you to join the conversation not only with your mind through social media but with your body as well. We're starting local OnFire groups around the country and hope these are places for our stories to be part of God’s work and witness. Who knows, if we're faithful, maybe even Christ might crack a smile.

-

Eric Burton-Krieger, is a co-facilitator for OnFire in addition to being a spouse, divinity student, candidate for ordination and staff member at a United Methodist congregation. He loves the church and has been working to help it change for longer than he would care to admit. If you happen to be in Nashville, he'd love to meet up and buy you a cup of coffee!

Raising the Dead, Waking the Sleepers

by Heather Kramer

In the closing worship of Sing a New Song, we heard from General Secretary of the Commission on the Status and Role of Women, M. Garlinda Burton, about the future of the church, the deceptions we have believed, and the hope we find in Christ's promise of the renewal of the church. In Matthew we hear the story of Jesus breathing new life into the dying daughter of the synagogue leader. Jesus walks into the room, sweeps away the mourners, and takes the little girl by the hand, saying "she is not dead, but sleeping!" She gets up, and the story of Jesus' power spreads.

Some people argue that our church is dying, if she isn't dead already. We're wearing the mourning clothes, singing the mourning songs, waiting for the final death knell. She is sleeping, maybe dying. We've left Wesley's example of on-the-ground, with-the-people ministry and locked ourselves away in ivory tombs- sorry, towers- of holiness. We sing mourning songs of nostalgia rather than new songs of the power of the Holy Spirit and await our final demise.

But Jesus is waiting to sweep into the room, shoo out the mourners, and wake our sleeping church. He invites us to put off our mourning clothes and take up the task of healing and rebuilding, to sing new songs of life and love that are offered to all. We are all children of God, we are all the church, and we are all a part of God's divine plan for the reconciling of the world.

Our church may be dying. She may be asleep. But she can throw off her burial shroud, we can throw off our mourning sackcloth, and she can rise. She can spread the power and the story of a healing, renewing, and loving Christ, and she can change the world.

-

Heather Kramer is a second year Masters of Divinity and Masters of Theological Studies student at Wesley Theological Seminary in Washington, DC., where she is also the youth minister at Dumbarton United Methodist Church and an intern at the Methodist Federation for Social Action (MFSA). In her free time (ha!) she tries to read, work for justice, and blogs at The Story I Find Myself In.

A Spirit of Transformation

I must admit, I came to Sing a New Song with some mixed emotions. Less than a month ago I left the staff of the Methodist Federation for Social Action (MFSA) to prepare for seminary, which I will begin next week at the Boston University School of Theology. I wondered if it was too soon for me to return to “work,” whether it would be hard for me to watch others carry the torch as I stepped back for a bit. After all, I wanted to take some time to discern how I would carry my recent experiences in social justice ministry to seminary and beyond.

While laying low, I attended a workshop on environmental racism, hearing afresh the staggering inequalities in access to clean and safe living spaces, while learning how churches can facilitate local grassroots efforts to improve lives. Later I caught up with Susanna McKibben who gave a session entitled, “Immigration: Rhetoric and Realities.” Susanna also guided the OnFire delegation in an immersion trip to the Arizona-Mexico border, not long before the passage of SB1070. I also participated in a phone bank to make preliminary contacts to General and Jurisdictional Conference delegates to ask for their support in ending the harm to gay, lesbian, bi-sexual, and transgender persons (five calls made!), and I pledged to meet with at least one delegate to General Conference before next April.

Sitting near the back of worship one morning, a dear mentor leaned over to me and asked, “well, Jennifer, did you ever think you’d be sitting here when you arrived back from Germany [in 2008]?” “Nope,” I replied, as I returned my gaze to a room filled with color and song. And it hits me: I have been transformed. The music, the people, the travel, the education, the organizing, the relationships, the phone calls. I have never decided how the Spirit moves. I do not determine the “right time” to engage. I am not the one who carries the ministry of justice, but rather I am carried by a movement of people who are responding to a lifelong, ever-present call to being and doing church. I can’t wait to see where the Spirit carries us next.

Jennifer Mihok will soon be a first year MDiv student at the Boston University School of Theology and is seeking candidacy in the Baltimore-Washington Annual Conference. Before joining the staff of MFSA in 2009, Jennifer served a United Methodist congregation in Genthin, Germany as a mission intern with the General Board of Global Ministries.

What is "hi" in the middle and round on both ends?

O-H-I-O

Greetings from the Buckeye State where several hundred progressive United Methodists have gathered to worship, fellowship and organize to make the UMC a better place for all of God's people.

Today I had the lovely privilege of co-leading a workshop about ways people can create safe spaces in their local congregations and communities as a response to bullying. The workshop included information about human development theory and counseling best practices. Together, my co-leader, Josh Noblitt, and I facilitated discussion among more than 30 concerned leaders about how they can shift their communities to be safer spaces for queer folk, migrant families, differently abled and others who are marginalized by our church and society. Those of us gathered shared our personal stories of times we felt unwelcomed or bullied, times of hope for the future of our church, and methods we have used to create safe spaces in the church. The conversations left the workshop space and continued into the hallways, lunch tables and afternoon affinity groups.

As the first day of Sing A New Song 2011, today has been a busy and productive day. We are learning, planning, and preparing to share our witness between now and the end of General Conference 2012, growing together as a community and moving our church to being fully inclusive of all God's people.