Monday Morning in the Preacher’s Study
First thoughts about next Sunday’s sermon
(5th Sunday after Pentecost, June 23, 2013)
John W.B. Hill
The story of the
Gerasene demoniac is one of the richest and most revealing exorcism stories of
the gospel; it also makes high demands upon our symbolic imagination. But first we must attend to the details.
This story is not
just about one sick individual; it’s about “a man of the city” and the sick relationship between him and his
fellow-citizens, which Jesus seeks to heal.
Nor is the relationship the consequence of one climactic breakup; “many
times [the demon] had seized him; he was kept under guard and bound ... but he
would break the bonds and be driven into the wilds.” We get a picture of a cyclical pattern within
an ambivalent relationship: he causes alarms among the citizens, but they
cannot bring themselves to be rid of him.
As the conclusion of the story makes clear, they consider his healing a threat; they need him to be sick — which may be why they keep trying to chain
him (sort of), knowing that he will escape (sort of). It’s a relation of co-dependency.
In a dysfunctional
society, people develop adaptive behaviour for survival. If they are not accepted for who they are,
they may assume a false-self role. In
the case of someone with deviant behaviour, that role may be ‘the scapegoat,’
acting out the dysfunction of the society, and then being accused of causing society’s problems (what we call
‘demonizing’). The scapegoat may
ultimately come to accept the accusations (i.e., may become
‘demon-possessed’). If so, he absolves
everyone else of society’s problem.
Jesus challenges
every such manifestation of the ‘Kingdom of the Accuser,’ for he is the very
presence of the ‘Kingdom of God.’ Those
enmeshed in Satan’s Kingdom cannot see what is going on, but the ‘demon’ (the
personification of the dysfunctionality) knows instinctively that its power is
threatened by Jesus’ arrival. It even
whines about being persecuted: “I beg you, do not torment me.”
The extreme form of
scapegoating culminates in killing the accused — by a lynch mob or, in ancient
culture, by stoning or pushing off the edge of a cliff. (Just challenging the social system can
trigger this kind of scapegoating: see, for example, Luke 4: 16 - 30.)
The text of this
story shows signs of a complex development.
The pigs charging over the edge into the sea may be a later folk
embellishment; nevertheless, this clearly serves the purpose of the tale, for
the ‘demons’ are the accusations he has endured (and internalised). Their name is ‘legion,’ for he is truly
‘enemy occupied territory.’ If he fails
to cooperate with their need for someone to blame, he too may be pushed off a
cliff.
Thus the emotional
climax of the story is seeing his demons go
over the cliff themselves. More
importantly, the evangelical climax
is seeing the man “sitting at the feet of Jesus, clothed and in his right
mind.” He is a model of true conversion;
he has been “clothed with Christ” (as today’s second reading puts it) and then
sent on a mission of reconciliation.
The prophet Elijah is
another model of conversion. Today’s
first (semicontinuous) reading continues the story we heard some weeks ago, the
sacrificial contest on Mount Carmel. We
expect to hear that Elijah is basking in that victory; instead he insists it
was a failure: “the Israelites have forsaken your covenant, thrown down your
altars, and killed your prophets with the sword.” The clue is the symmetry: Elijah had
slaughtered prophets too — the prophets of Baal. Violence cannot achieve God’s purposes. Even a triumphant sacrifice is still
violence, justifying a violent social order — unless, like the cross of Christ,
it awakens us to the futility of violence.
“The Lord was not in the wind [or] the earthquake [or] the fire.” But entering the “sheer silence,” one may
hear his voice and rediscover one’s calling.
John
W. B. Hill is an
Anglican presbyter in Toronto, Canada, author of one of the first Anglican
sources for catechumenal practice, council member of APLM, and chair of Liturgy
Canada.
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