A NEW WORLD ORDER
Psalm 85:8-13
Mark 6:14-29

In his very first sentence Mark calls his writing “a gospel,” “good news,” but then some of the stories he tells don’t seem to be such good news at least not for some of those who try to share good news. From the very outset of his gospel Mark ingeniously challenges the powers of this world.  The word evangelion means glad tidings and it was used for imperial announcements, such as the birth of royalty, the ascension of an emperor, or a military victory.  When Mark uses the phrase, glad tidings, he undermines political military power by borrowing its language and infusing it with new, deeper, and transcendent meaning. 
           
Mark states that the reign of God in people’s lives brings in a new world with new royalty, new loyalty, and a new world order.  This is not good news to those in the old world order and it is not well received because it is a frontal attack on what they consider to be their entitled positions of power and prestige.  The powerful in this world will not simply walk away or roll over just because there is an announcement by some two bit writer that a new world order is on its way. 
           

Actually the powerful will resist such suggested changes and the stage is set for a clash of power.  Throughout his gospel, Mark presents the confrontation between these two powers.  Those who hear and receive the good news and begin to take up the cause of proclaiming glad tidings need to be aware of what is in store for them.  What Mark wrote in the 1st century is true in the 21st century.  Life will get more difficult for those who proclaim glad tidings of God.  To proclaim the reign of God in people’s lives and in the world is a dangerous enterprise because it is a counter-cultural message calling for action that clashes with the practice of those in power.  It is not safe to speak the truth. 
           
Many of us have heard and at some point I suspect that all of us have assumed that if we got involved with God that life would just get easier and more comfortable with each passing day.  Such conclusions reveal that we don’t know our history and have not read the biblical accounts of the lives of many people who got involved with God.  No one makes this any clearer than Mark and he does it with literary ingenuity by putting two unusual events back to back.
           
Preceding our text for today is the account of Jesus sending his twelve disciples out in pairs to share good news with any and all.  Then, Mark places this gruesome story of the beheading of John the Baptist immediately following that story.  It is a somber reminder of the cost of discipleship.  John faced mortal danger, as does Jesus, as will all who hear the gospel and seek to be bearers of good news.  What happens to people who oppose war and call for peace?  They’re treated as people who have lost touch with reality.  They are marginalized by the powers that be and labeled as being unpatriotic, not supporting the troops.  What happens to people who stand beside unregistered immigrants?  They are treated as people on the fringes, people who are trying to destroy this country.
           
Jesus sent out the Twelve-two by two-with authority to cast out demons, heal the sick, and forgive sins.  And what happened?  Demons were cast out, sick people were healed, and people were forgiven their sins but such endeavors challenged the social order.  People were treated differently and they began acting differently.  Those in power were troubled and upset because they were losing control.  Acts of compassion, love, and restoration suddenly gave the marginalized and people living at the lowest level of society a sense of worth and value, a new identity.  They treated people with respect and equality and did that ever upset the social order applecart. We have seen this in our society with the Civil Rights Movement. We are seeing it now with the immigration issue and the health care issue.  
           
The ministries of Jesus and John intertwine in two places in Mark’s gospel.  In the first chapter, John’s arrest sets the stage for the beginning of Jesus’ ministry.  One sentence connects the two: “Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God.” (1:14)  The arrest of John does not stop the in-breaking realm of God.  The momentum of God’s purpose is not slowed; rather the impression given is that the reverse happens.  Momentum increases through treachery of Herod and his court.  As John is silenced, Jesus begins to preach and teach. 
           
I attended worship service at First Baptist Church in Washington, DC many years ago during the Carter Administration.  President Carter was in worship that day and just at the Senior Minister stood to begin the sermon, someone in the congregation stood and began making a statement of protest about President Carter.  Ushers rushed to the speaker to silence him and remove him from the sanctuary and another stood.  This action was repeated ten or twelve times until the complete statement of the protestors had been read.  As one was silenced, another began to speak.  So it was with John and Jesus and the followers of Jesus.  When John was silenced, Jesus spoke.  When Jesus was silenced, his disciples spoke.  As disciples have been silenced others have risen to take up the cause of justice, mercy, and equality.
           
Jesus moved about at a constant pace, healing the sick, casting out demons, forgiving sins.  The enthusiasm of the people grew.  Word spread of his deeds of power.  According to our text, Herod heard about Jesus’ ministry that now had been extended by the Twelve.  Like John, Jesus had followers who did as he did, with powerful effect. 
           
Herod, with all the accoutrements of worldly power, trembled at the recurring thought:  Could this possibly be John, whom he had beheaded, raised from the dead?  Herod had all the power of the empire at his disposal and yet he was spiritually ungrounded and morally bankrupt.  He was fascinated by John and wary of doing him harm, sensing in him conviction and power like Herod had never known.  Herod is troubled by the memory of John’s death, the result of evil treachery in his court that he neither named nor resisted.
           
The rehearsing by Mark of John’s death is discomforting.  Perhaps the same fate waits all who announce God’s good news and the coming of God’s reign.  Perhaps what happened to John is what happens to anyone who speaks truth to power.  The execution of John is an ominous sign.  Jesus faces similar danger and so do those who cast their lot with him.
           
The death of John unfolds in the morally corrupt court of Herod.  John-righteous truth-teller-is arrested, bound, and killed.  Although Herod ordered the killing, he is described as being fascinated with John and admired his courage.  But John  had challenged Herod, naming his marriage to his sister-in-law unlawful.
           
Responsibility for John’s death is evaded.  The birthday banquet is the occasion for titillation and a frivolous oath.  His wife’s daughter dances, pleasing Herod greatly and he promises her whatever she desires.  She quickly confers with her mother who immediately suggests the head of John the Baptist on a platter would be a wonderful gift.  You have to wonder about the stability of one who would request such a gift.  You have to wonder about the stability of the one who would give a human head on a platter as a birthday gift.  Unfortunately, such actions are not that uncommon by people drunk with power. 
           
Herod overrides his troubled, though shallow, conscience.  He rationalized his action as compelled by his oath, made before his guests.  Isn’t it astounding that Herod sees nothing wrong in cutting off a man’s head in order to remain true to his word?
           
Three times in Mark’s Gospel Jesus tells his disciples that he must suffer and die and that he will rise again (8:31, 9:31, 10:34).  This is not something that is required of Jesus.  It is the logical, natural consequences of his speaking truth to power.  Mark says that it is necessary for all who follow Jesus to comprehend this mystery and to embrace this truth.  All who follow Jesus lose our lives in order to find them in the reign of God.
           
The probing question of Mark’s Gospel is for the community of those who follow Jesus.  Will they remain faithful, continuing in confidence that the new world is coming? 
           
Following Jesus will get us crossways with the world and the powers that be.  Understanding this probably contributed to Sue Monk Kidd beginning her book, The Dance of the Dissident Daughter, with this sentence, “The truth will set you free, but first it will shatter the safe, sweet way you live.”
           
Our text from Mark is neither safe nor sweet.  John, beheaded, is a somber reminder of the danger of faithfulness.  Through John and Jesus boundaries are defied as the disenfranchised are welcomed, healed, helped, and restored.  The ministries of John and Jesus announce a change of powers and the beginning of God’s reign of goodness and truth.
           
The image of John’s head on a platter is a frightening corrective to our image of a comfortable minister writing comfortable sermons for a comfortable congregation.  Just consider the resistance that occurs when the subject of affordable housing is raised in our area.  This new world that John and Jesus talked about will be characterized by righteousness, justice, truth, and love.
           
Mark, the earliest evangelist, is uncompromising.  He is not inviting people to a social gathering for those interested in discussion of religious topics.  He would be dismayed to see followers of Jesus interpreting discipleship requiring nothing more than gathering in beautiful churches with cushioned pews and climate-controlled comfort.  He would not join in the eating-meeting camaraderie of many church groups that are ends in themselves.  He would be absolutely dismayed by those who seek to get the government to do the church’s bidding or the church to do the government’s bidding.  He would be confused by a cafeteria approach to ministry that defines ministry as offering a menu designed to meet the tastes and preferences of a variety of worshipers.  Mark writes to build a community of servants under the overwhelming reign of God. 
           
Mark is clear: The reign of God is not confined to Jesus.  Jesus has come to call together a group of followers.  The reign of God will be realized in their midst and will come through them to the world. 
             
We have seen Herod’s court in our own world wherever the powerful are possessive and fearful of losing their place of privilege.  Herod lives in all who know what is right and fail to do it.  Herod lives in all who tremble, knowing that their place in the world is held only by grasping and treachery.
           
The two images in this text are lasting: the image of John’s head on the platter and the image of Herod trembling, wondering if John has been raised from the dead.  John’s death has not given Herod security or peace.  Jesus’ ministry is similarly unnerving for Herod.  Might there come a time when he loses his power?
           
William Willimon served as a volunteer for the Special Olympics.  He was the lane five coach.
           
Two students approached the starting line. The gun went off.  The race began.  He encouraged the students as they moved toward him.  Suddenly, the student in lane five slowed down, waiting for his friend.  When his friend caught up, they ran together, matching strides across the finish line.
           
“We tied! We tied!” They shouted with joy. 
           
There was some consternation among the line judges.  The scoring books have no place to record a tie. 
           
This is true in other sports.  Just yesterday at the Senior National Swim Meet in Indianapolis, there was a tie for second place in one of the events.  The winners of the first two places qualify for the World Championships in Rome next month.  There is no place for a tie.  So they had to have a swim off to determine which swimmer would go to Rome and which one would stay home.
           
But back to the Special Olympic runners, “We tied! We tied!” They insisted.
           
In a world where winners are expected, a new world was introduced on the wings of these two runners.  A world where it is more blessed to run together than to win a race.  Blest be the tie.  Blessed be the pure in heart.  From time to time, we are graced with a glimpse into another world.  It is coming.  It is here.
           
Our text from Mark reminds us of the possibility of another world order and the possibility of a clear identity.  The world is dangerous only if we allow the world to tell us who we are.  If we do not know who we are, the world will give us a name and a place.  If we do not know our commission as people of God, the world will give us direction.  If we are not a part of the movement announced by John, embodied by Jesus, and embraced by many, the world will overwhelm us.
           
Be careful.  The world is alluring.  The great danger is the temptation of our souls toward what appears safe, secure, and easy. 
           
The great possibility is faithfulness and radical loyalty to Jesus Christ.  Let’s run that race.  Let’s help bring in that world order.  That is our calling, our commission.  Let us not be fooled.  There are serious costs incurred if we answer this calling.  There also are great rewards.  Let’s take the risks of ridicule and rejection that working for justice brings because the rewards of integrity and equality that benefit the marginalized and disenfranchised of society are worth the risks and the costs if for no other reason than because it is the desire and intention of God.  And what, pray tell, is more important for us to be doing than the desire and intention of God?  

(Pulpit Resource, July-August-September 2006 primary source for this sermon.)