A curious incident on the road to Jerusalem

The sermon below was preached by Rev. Dan Harper at the Unitarian Universalist Church of Palo Alto, California, at the 9:30 and 11:00 a.m. services. The sermon text below is a reading text; the actual sermon contained improvisation and extemporaneous remarks. Sermon copyright (c) 2015 Daniel Harper.

In the story for all ages this morning, I told you about how Jesus came to Jerusalem, and about how for some people he may have symbolized the hope of spiritual leadership against the occupation of Judea by the foreign Roman Empire.

Now I would like to tell you story of a curious incident that happened while Jesus was traveling to Jerusalem. We Unitarian Universalists are quite comfortable with the idea that Jesus was a religious leader who fought for social justice, like Martin Luther King. We are much less comfortable with the story of this curious incident. But since I am a Unitarian Universalist, I feel we should look carefully at that which makes us uncomfortable.

So here’s the story of the curious incident:

Jesus is on his way to Jerusalem. Of course he knew he was taking a risk by traveling to Jerusalem: that his visit could be perceived as defiance to the Roman empire, and that his visit could be perceived as challenging the religious leaders at the Temple of Jerusalem. When we remember that we Unitarians insist on the full humanity of Jesus, and when we remember that the we just recognized the fiftieth anniversary of Martin Luther King’s march to Selma, you and I will be tempted to draw parallels between Dr. King’s religiously-inspired social justice movement, and whatever it was that Jesus was doing.

But —

According to the old stories, Jesus was also a faith healer.

On their way to Jerusalem, Jesus and his many followers traveled through the city of Jericho. As they were leaving Jericho, according the book of Christian scriptures called the Gospel of Mark, a blind beggar sitting by the side of the road called out to Jesus. When you imagine this blind beggar, call to mind someone who is wearing cast-off clothing, someone who is dirty, someone who lives on the streets because there is no other place for him to live, someone who is as low in the social hierarchy as you can go. If you’re thinking about a street person that you might see in the city, go lower still: there were no social services in Judea, there was a much wider divide between the haves and the have-nots, and physical disabilities were most often perceived as the result of a person being taken over by a demon. No, this blind beggar that called out to Jesus was lower in the social hierarchy than a street person is in the United States — and that’s saying something.

This blind beggar calls out to Jesus, “Jesus, Son of David, have mercy on me!”

Many among the followers of Jesus tried to hush him up. Here’s how I imagine the conversation: “Dude, what are you doing, we’re on our way to JERUSALEM! Jesus doesn’t have TIME for this right now. Look, here’s a piece of silver [that would be a lot of money to give a beggar!] — here’s a piece of silver, now hush up.”

Imagine if Martin Luther King Jr. were on the march to Selma, doing that arm-in-arm social justice walking thing with some heavyweight social justice leaders — as in that famous photograph that shows Dr. King with John Lewis, Ralph Abernathy, and Rabbi Abraham Joshua Heschel — imagine if Dr. King were walking along like that, when up pops this homeless disabled guy and says, “Dr. King, heal me!” All the organizers of the march are going to converge on that homeless guy, slip him twenty bucks, and get him to shut up so that Dr. King can proceed to Selma without being delayed.

But whatever Jesus’s followers said to the blind guy, he wouldn’t shut up. He shouts out: “Son of David, have mercy on me!”

Son of David, indeed! Here’s this blind beggar shouting out his feeling that Jesus is descended from the line of kings of Jerusalem. Talk about deliberately provoking the Roman authorities!

And what does Jesus do? He stops, and tells his followers to bring the blind guy over. The blind beggar makes his way through the crowd to Jesus, and Jesus says to him: “What do you want me to do for you?”

The blind man says, “My teacher, let me see again.”

To which Jesus responds: “Go; your faith has made you well.”

Upon which, the blind man regained his sight and… (1)


Upon which — my Unitarian Universalist skepticism kicks in. (Did you notice the same thing in yourself? Did you notice your skepticism kicking in?) The blind man regained his sight? — I don’t think so! Modern medical science would not be able to cure someone of blindness just by saying “Your faith has healed you”; so there’s no way some wandering, semi-literate Judean religious teacher could cure blindness in this way.

And here we might get into arguments with our conservative Christian neighbors. There are many conservative Christians in the Bay Area who do believe that Jesus made it so that this blind man could see again. We might also get into arguments with some of our more liberal neighbors, people inspired by the New Age, who are not conservative Christians, but who do believe that such miracles happen. We might also get into arguments with our liberal Christian neighbors who don’t believe in the literal truth of such miracles but who see miracles as metaphorically true, or who choose not to impose anachronistic twenty-first century Western worldviews on first century Middle Eastern stories. Being Unitarian Universalists, we find it easy to get into arguments with lots of different people!

But personally, I’m not particularly interested in getting into such arguments. I am especially not interested in arguments that aim to debunk this story of healing because it is unscientific. I am not interested in such arguments because from my point of view, there’s a big difference between curing someone, and healing someone. In a perfect example of what I mean, I can point to hospice programs. A hospice program cares for people as they are dying. Hospice programs do not cure people, nor keep people from dying. But I can tell you from personal observation that hospice programs do provide some sort of healing benefit to people. My mother was in hospice before she died; my partner’s mother was in hospice before she died; my father is currently in hospice. In each case, from the point of view of the dying person, hospice helped them to become more whole as persons, to be healed even as they moved towards death.

There is a difference between what dying feels like to the person who is dying, and what an objective scientific observer would report from the outside. An objective scientific observer who is confronted with a terminally ill person is going to conclude that death is — let’s say — 99% likely. That’s the objective viewpoint. From an objective viewpoint, we might say that if there is a one percent chance that the person might actually recover, then we should keep that person in a scientifically-run hospital with all the latest technology, hoping to prolong their life as much as possible. But the dying person might have another viewpoint; they might prefer the quality of life they get in hospice care, avoiding what appears to them to be intrusive medical procedures.

There is a difference between curing and healing. The science of medicine now has a great deal of technical know-how, and medicine can cure many ailments that would have baffled the people of Jesus’s time. Thank God for that! I for one am glad that we can cure so many ailments.

But healing is a different matter. If you are healed, as opposed to cured, the final result will be different. To illustrate what I mean, let me tell you another brief story from early on in Jesus’ ministry. Here is how the story is translated in the New Revised Standard Version of the Bible:

“Now Simon’s mother-in-law was in bed with a fever, and they told [Jesus] about her at once. He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them. That evening, at sundown, they brought to him all who were sick or possessed with demons. And the whole city was gathered around the door. And [Jesus] cured many who were sick with various diseases, and cast out many demons.” (2)

Feminist Bible scholars have pointed this translation is wrong. Instead of saying, “she began to serve them,” the translation should read, “she ministered to them.” In the original text, the word used for what the woman does is “ministered” — the same word that is used to describe what the male followers of Jesus get to do. In other words, this woman engages in the same kind of religious leadership that the male followers of Jesus do. Unfortunately, the sexism that pervades our modern culture always tends to obscure the religious leadership of women. In fact, this woman does more than many of Jesus’s male followers: her house becomes the place where Jesus does even more healing. (3)

(And if I were in a snarky mood — OK, OK, I am in a snarky mood! — since I am in a snarky mood, I could go on to point out that, like Biblical scholarship, supposedly-objective science is also pervaded by sexism. We all know that science is sexist, we all know that women are underrepresented in the hard sciences, we all know how medical science is more likely to research specifically male medical problems than specifically female problems. All this can be objectively proven. And beyond sexism, we know that science is pervaded by racism, beginning with the Enlightenment attempts to provide scientific “proof” for race and racism, proceeding through the twentieth century with scientific eugenics, up to the present day is ways we may only dimly recognize but which will no doubt embarrass us when the next generation points it out to us. That’s enough snark for now, and so I’ll return to the sermon.)

Of course, ancient Judea was also pervaded by sexism and racism, and Jesus himself certainly appears sexist by my standards (though he seems to me to be less racist than anyone living in the United States today). But the feminist interpretation of the story makes the point that when the woman was healed of her fever by Jesus, she immediately turned around to engage in ministry herself. She was healed, and then she became a religious leader; and the way she became a religious leader was to minister to others, to even heal them of their weariness and their hurts and their self doubts.

This I believe is really the point of Jesus’s healing ministry. Did he actually cure people of physical ailments? We have no way of objectively answering this question two thousand years after the fact. Many of us skeptical Unitarian Universalists would say — no, he didn’t actually cure people.

But did he heal people? Oh yes. Yes indeed. I think Jesus healed people in much the same way hospice heals people who are dying: they are still going to die, but instead of being emotionally overwhelmed by death, they are healed to that they can more fully experience the love that surrounds them. So it is that when Jesus heals the blind beggar, Jesus may not cure his eyesight, but Jesus does heal his soul. And so the blind beggar “followed Jesus in the way” — he followed in the way of love and kindness, and by so doing he both loved and experienced the love of others. When Jesus healed the woman with the fever, she in her turn took on religious leadership, and in her turn helped to heal others; and that makes two miracles: a woman in religious leadership, and a person following in the way of love and kindness.

When we can see this difference between curing and healing — where curing can be objectively measured and subject to scientific rigor, while healing must be judged by the subjective viewpoint — when we can see this, we might better understand some otherwise intractable problems.

Let’s take for example the problem of racism in the United States. We can provide cures for racism through laws and regulations, through addressing objective mechanisms that perpetuate racial bias; we can even provide cures for racism through physical actions like marching on Selma and protesting Ferguson and writing letters to elected representatives. But we also need healing, and therein lay the brilliance of Martin Luther King Jr.: he not only worked toward a cure for racial bias, he helped heal people of racism.

Let’s go on to the problem of death and dying. In the end, medical science cannot cure death: my father is in hospice, and he will not be cured. But he is in hospice care, and that has helped to bring him some healing — not a cure, but healing.

We could go on to many other problems that face us. For some of the problems that face us, it is not enough to cure the problem by finding a rational, scientific solution — we also need healing. And for some of the problems that face us, a cure may not impossible — but healing may be possible.

As a skeptic, I do not believe that the blind beggar was cured by Jesus. Jesus did not repair whatever physical ailment afflicted his eyes or his nervous system. In fact, the Gospel of Mark says only: “Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.” His faith made him well; he was healed, not cured. As a blind beggar, he had been kicked to the margins of society; but Jesus helped heal his soul, so that he could once again see love and kindness. No wonder he followed Jesus in the way. No wonder he joined a religious movement that promised to spread love and kindness throughout Judea, even to Jerusalem, even to the place that embodied oppressive foreign rule.

And we may all hope for this kind of healing in our own lives. Each one of us probably has problems or pain or sorrow that we wish could be cured, but where we know a cure is difficult or impossible. Yet even when a cure is impossible, we may still be healed. And if we are healed — even if we get just a little bit of healing — we may find ourselves like the blind beggar, getting up off the side of the road, and following in the way of love and kindness. We may find ourselves like the woman with a fever, who was healed, who got up, and who continued her healing by ministering to others. For this is how healing works: when we begin to be healed, we are no longer isolated in pain or difficulties, we are returned to the web of interdependence of all beings, we are returned to love.



(1) Retold from Mark 20.46-52, New Revised Standard Version translation.

(2) NRSV, Mark 1.29-34

(3) For a concise statement of this viewpoint, see Mary Ann Tolbert, “Mark,” The Woman’s Bible Companion, ed. Carol A. Newsome and Sharon H. Ringe (Louisville, Kentucky: Westminster John Know Press, 1992), p. 267.

Neuroscience and Liberal Religion

The sermon below was preached by Rev. Dan Harper at the Unitarian Universalist Church of Palo Alto, California, at the 9:30 and 11:00 a.m. services. The sermon text below is a reading text; the actual sermon contained improvisation and extemporaneous remarks. Sermon copyright (c) 2012 Daniel Harper.

Reading — This morning’s reading comes Samuel Johnson’s Rambler, issue number 32:

The cure for the greater part of human miseries is not radical, but palliative. Infelicity is involved in corporeal nature and interwoven with our being. All attempts, therefore, to decline it wholly are useless and vain:

The armies of pain send their arrows against us on every side, the choice is only between those which are more or less sharp, or tinged with poison of greater or less malignity; and the strongest armor which reason can supply will only blunt their points, but cannot repel them.

Sermon — “Neuroscience and Liberal Religion”

In his reflection, Roy King talked about the wonders of science, and mentioned the Higgs Boson. Well, one Sunday morning the Higgs Boson walked into a Catholic mass. The service is about to start, and the Higgs boson shouts “Stop!” The priest turns to look at him, and says, “Why should I stop?” The Higgs boson says, “Because you can’t have mass without me.” (1)

But seriously:

We religious liberals like to talk about the wonders revealed by science. We find religious inspiration in what science reveals to us about the world. It may be less than correct to call the Higgs boson the “God particle,” as some journalists have taken to doing; nevertheless, what I have read about the discovery of the Higgs boson fills me with awe and wonder.

The wonder of science arises from observations of the world around us to which we apply our reasoning abilities in community with others. This combination of reason applied to shared observation reveals a wondrous world that can delight and astonish us. And this combination of observation and reason can be applied to the problems of living: we develop drugs to fight disease, we breed new varieties of crops to alleviate food shortages and hunger, we apply materials science and physics to develop photovoltaic panels. It can feel as though we should rely exclusively on reason as we determine how to live our lives.

Over the past couple of years, I’ve been particularly aware of the wonders of a specific branch of science — the wonder that results from contemplating the recent advances in “brain science,” a loose term which roughly encompasses neuroscience, cognitive science, and portions of allied disciplines such as developmental psychology. If you’re like me, you are accustomed to thinking that you know pretty well how your mind works. For example, we all know perfectly well that if we want to carry out some action, first we decide what we’re going to do, and then we do it: I decide that I’m going to take a bite out of a bagel, and after I make that decision, I reach down and pick up the bagel to take a bit. That’s generally how we think our minds think: first we decide to do something, then we do it.

But this is not the way our brains work much of the time. The neuroscientist David Eagleman puts it this way: “Our brains run mostly on autopilot, and the conscious mind has little access to the giant and mysterious factory that runs below it. You see evidence of this when your foot gets halfway to the brake before you consciously realize that a red Toyota is backing out of a driveway on the road ahead of you.” (2)

Another neuroscientist, Michael Gazzaniga, did research in the 1970s on people who had had the neurons between the left and right brain hemispheres severed. In one experiment, researchers showed a different scene to each of the eyes of one of these people: the eye controlled by one hemisphere saw a snow scene, while the eye controlled by the other hemisphere saw a chicken. The researchers then asked the person to asked to choose another image that was related to the image they had just seen. When the eye controlled by the right hemisphere of the brain had seen the snow scene, the hand controlled by that same hemisphere chose as its related image a shovel — to shovel the snow, obviously. But the centers of speech and logic are controlled by the left hemisphere of the brain, which meant that when the asked the person to say why s/he had chosen the shovel, the left hemisphere was unable to respond (because the neural connections between the two hemispheres had been severed). So the person said they had chosen the shovel in order to shovel — the chicken manure. (3)

Our brains are extremely adept at coming up with reasons for our actions after the fact. You step on the brake pedal and you avoid hitting that red Toyota that’s backing out of the driveway in front of you; your brain makes up a story that you decided to step on the brake, but in reality your foot was stepping on the brake before you made a conscious decision to do so. Reason is a product of the conscious mind, and consciousness is a small part of our brain’s activity. Powerful though reason may be, we are not entirely reasonable beings.

Yet for us religious liberals, reason sometimes serves as a central tenet of our religious life. We have not affirmed traditional conceptions of a Christian God in the eighteenth century, when the Unitarians declared that Jesus was not God, and when the Universalists declared that God would not send anyone to hell. Today, half of all Unitarian Universalists call themselves humanists or atheists, and say that there is no deity, or deities, at all. The absence of God in our shared religious life appears to have left a kind of God-shaped hole, and I have seen people try to fill that God-shaped hole with reason. I don’t mean to imply that we try to turn reason into a god, but we do ascribe powers to reason that are not confirmed by science. We have developed a myth that would have us believe in supernatural powers of reason.

Here is one version of the myth of reason:

Some hundreds of thousands of years ago, hominids began to evolve brains that could reason. These hominids eventually evolved into the species Homo sapiens, beings who could think and reason. As time went by, humans became more and more reasonable, and we became able to penetrate the mysteries of the cosmos. As we gradually came into full use of reason, with its help we were able to develop science and technology, and at last we have come to the point where we can solve all problems facing us (that’s supposed to be a punch line, in case you want to laugh). The power of reason gives us the power to order human life so that as many people as possible — and eventually all people — can live out their lives in grace and beauty, and in freedom from want. And as our reason has grown, we have learned to dismiss old, unreasonable myths about the universe. We have evolved beyond the idea that we are not in control of our own destiny: we no longer believe, for instance, we have to sacrifice living beings to propitiate the gods. Some of us would say we have evolved beyond the need for belief in a supernatural being, for our reason shows us that there is no supernatural world.

This is a wonderful myth. This myth sustains much of our social justice work, for we believe that we can consciously reason out ways to reduce human suffering, and that reason will ultimately prevail over the forces of ignorance and stupidity that cause human suffering. And this myth sustains much of our ontological speculation, for we believe that we can consciously reason out the underlying structure of being and existence. But neuroscience and cognitive science have undermined a central belief set forth by this myth, that we can consciously reason our ways through life. We have far less conscious control over our lives than this myth would have us believe.

Since this myth of all-powerful reason is not supported by brain science, I’d like to tell you that brain science has come up with a useful alternative for the practical living of our day-to-day lives. But to the best of my knowledge it has not. Nor should we really expect it to: science is a powerful way of making careful observations, revealing the wonders of the world around us. It has not proven so useful as a way to structure ordinary life.

In particular, I am not aware that brain science has offered much in the way of useful research on organized religion. I have read about a study where scientists studied the brains of Buddhist monks meditating, and Christian nuns praying, and found that there were similarities between the two in terms of the parts of the brains which were activated by meditation in the one, and prayer in the other. (4) Not being a Buddhist monk nor a Christian nun, this is not of much use to me. I’m not part of an insulated group engaged in esoteric practices, I’m part of an ordinary congregation; and the problems I face, and that I see others around me facing, are problems for which brain science seems to offer no real guidance.

Let me give you an example of one such problem, taken from the life of Samuel Johnson.

Johnson was perhaps one of the most reasonable of all writers in the English language, a thinker who epitomizes the link in Enlightenment thought between reason and morality. He was also aware of the limits of reason. In this morning’s reading, we heard Johnson tell us that reason can perhaps blunt the miseries and calamities of human life, but reason cannot do away with those miseries and calamities. He did not think that we could end all human suffering through the use of reason. For Johnson had directly experienced the limits of his own reason at least twice in his life. In his twenties and again in his fifties, he suffered some kind of breakdown. After each of these breakdowns, both he and his close friends felt that there had been times when he could be called “mad,” what we today would call mentally ill.

Arthur Murphy, in a brief biography, described one time when Johnson felt he was losing his reason: “In 1766 [Johnson’s] constitution seemed to be in a rapid decline, and that morbid melancholy, which often clouded his understanding, came upon him with a deeper gloom than ever. [His good friends] Mr. and Mrs. Thrale paid him a visit in this situation, and found him on his knees, with Dr. Delap, the rector of Lewes, in Sussex, beseeching God to continue to him the use of his understanding.” (5)

Mr. and Mrs. Thrale were deeply affected by this scene. Mrs. Thrale later wrote: “I felt excessively affected with grief, and well remember my husband involuntarily lifted up one hand to shut [Johnson’s] mouth, from provocation at hearing a man so wildly proclaim what he could at last persuade no one to believe, and what, if true, would have been so very unfit to reveal.” (6) The Thrales immediately took Johnson to their country home, where they nursed him back to some semblance of health over the next three months.

Johnson was not able to reason his way out of his state of mind. Nor does brain science tell us what Johnson should have done for himself. But what Johnson did to recover from his breakdown is supported by brain science; and for those of us looking for practical guidance in how to live our own ordinary lives, it’s worth hearing what Johnson did:

First, for all his genius and power of reason, Johnson realized that he did not have as much conscious control over himself as he would have liked to have had. Therefore, he realized that he had to rely on other people. When Mr. and Mrs. Thrale found him having a breakdown, he was able to let them take him to their country house and nurse him back to health.

Nothing about a willingness to rely on others contradicts the insights of brain science. Once we realize that our conscious minds aren’t in as much control as we’d like to think, it would be logical and practical to rely on the help and insights of those around us. Indeed, the field of cognitive science, particularly as applied to education, has shown that thinking and learning sometimes takes place, not within our individual brains, but in a shared social setting: that is, cognition may be distributed among several persons, rather than limited to the insides of one person’s brain. Thus it makes complete sense to get in the habit of relying on other people in our day-to-day lives. This is, in fact, one of the primary functions of a religious congregation like ours: to get us in the habit of relying on others.

Second point: As we heard in this morning’s reading, Johnson said in the face of life’s miseries and calamities, reason is of limited usefulness. And in the passage immediately following this morning’s reading, he went on to say what does help at times of misery and calamity: “The great remedy which heaven has put in our hands is patience, by which, though we cannot lessen the torments of the body, we can in a great measure preserve the peace of the mind, and shall suffer only the natural and genuine force of an evil without heightening its acrimony or prolonging its effects.” (7)

Think about Johnson’s breakdown, and the way Mr. and Mrs. Thrale took him off to the country for three months to recover. I’m sure Johnson could have found better things to do with those the three months than to be nursed back to health. But he had cultivated the habit of patience, and for those three months he was able to put aside his eagerness to work on his writing, and take the time to recover his mental health.

We don’t place much value on patience in twenty-first century America. But think of patience as a habit of mind that can be cultivated to get us through those times when reason isn’t going to help. It’s like the habits you form when you learn how to drive: you don’t have time to think about stepping on the brake when you see that red Toyota backing out in front of you, you just do it. In a similar way, we can cultivate the habit of patience.

Third, and finally, Johnson used religion as a mental discipline that helped him to reflect on himself, his morals, his failings, his strengths, his place in society and his effect on others. His written prayers often reveal great depths of personal insight into his character; and he went to Sunday services for much the same purpose: to engage in reflection and introspection.

From a practical standpoint, organized religion helps develop habits that not only give us insight into our emotions and motivations, and allow us to set up patterns in our lives to change our behavior for the better. Some brain scientists like to say, “Neurons that fire together, wire together.” (8) Johnson coupled his habit of deep personal introspection with reflection on the highest moral values. Thus when he prayed or went to Sunday services, his neurons were wired to do some introspection and reflection; he was automatically drawn into remembering his highest values.

So we have seen that brain science is helping us religious liberals understand the limits of reason. We don’t have as much conscious control over life as we’d maybe like to think, and we may have to rethink liberal religion’s strong insistence of self-reliance. And as it turns out, maybe we should be looking at another aspect of liberal religion. We can find great value, not just in the speculative hyper-rational side of liberal religion, but also in the power of common religious habits that help us structure our lives so that we can get through the problems that face us in ordinary living. After all, that’s why we come here each Sunday morning: to renew the habits that help us get through another week of ordinary life.


(1) Original joke appears to have been written by science comedian Brian Malow; see e.g. this 2009 video of Malow speaking in Berkeley, California.
(2) Eagleman, Incognito: The Secret Lives of the Brain, Pantheon, 2011.
(3) Information about Gazzaniga research taken from a lecture by David Hogue.
(4) See, e.g., this Reuters interview of neurologist Andrew Newberg.
(5) Arthur Murphy, “An Essay on the Life and Genius of Samuel Johnson, LL.D.,” c. 1792. In Johnsonian Miscellanies, 1835.
(6) Hester [Thrale] Piozzi, Anecdotes of the Late Samuel Johnson, 1786.
(7) Samuel Johnson, Rambler, no. 32.
(8) Phrase based on a theory developed by Donald Hebb in 1949. Neurobiologist Carla Schatz appears to have popularized this form of Hebb’s theory.

For background information about Samuel Johnson’s life, I also consulted Samuel Johnson: A Biography (1977) by W. Jackson Bate, and James Boswell’s Life of Johnson (1791).

Homily for a ministers’ retreat

This homily was given at the vesper’s service on 10 April 2012 during the spring retreat of the Pacific Central District chapter of the Unitarian Universalist Ministers Association. As usual, the homily as delivered differed from the reading text below. Homily copyright (c) 2012 Daniel Harper.


The reading comes from the Gospel attributed to Mark, chapter 10, verse 46 to the end of the chapter:

As [Jesus] and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, “Jesus, Son of David, have mercy on me!” Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!” Jesus stood still and said, “Call him here.” And they called the blind man, saying to him, “Take heart; get up, he is calling you.” So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, “What do you want me to do for you?” The blind man said to him, “My teacher, let me see again.” Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.


The reading this evening tells about an incident that took place when the wandering rabbi and rabble-rouser Jesus was making his way towards Jerusalem where he planned to celebrate Pesach, or Passover. So this little story was supposed to have taken place just a day or so before Jesus overturned the tables of the moneychangers, just a few days before the first day of Pesach, just a few days before the Roman authorities who ruled over Jerusalem arrested Jesus on trumped-up political charges and then sentenced him to death by crucifixion.

Let’s review what happens in this story: Continue reading “Homily for a ministers’ retreat”