On Thursday I led a little act of worship for the residents of one of the local sheltered housing units – there I got chatting to Nessie – or was it Jessie (we need more of those names) – She spoke of 56 years with her man – didn't find out much about him him other than that he didn't like bingo! A long marriage – and probably one that expressed itself in 'traditional' roles. We've been mentioning/thinking about marriage a lot recently – a mixed metaphor for some I realise (those whose partners have died – or those who have separated from their partners – those who've never been married)..... So, faced with the Pharisees' question, it is interesting that Jesus changed the subject (as well as the vocabulary – the word the Pharisees use is translated in the Greek as apolese/divorce and when Jesus answers the word used is chorizeto/to separate) – It's as though Jesus intends to avoid being caught in a debate about when divorce is allowed - the issue is not marriage/divorce, but justice.
The Jews had got themselves into a terrible mess about divorce. Because Moses had said (Deut 24:1) that a man can divorce his wife if he finds any uncleaness in her – but how was that phrase to be interpreted? Often very liberally – many divorced on spurious grounds – much controversy. The basic situation was that in Jewish law, a woman was regarded as an 'object'. She had no legal rights. She was at the complete disposal of the male head of the family. The result was that a man could divorce his wife on almost any grounds whereas the best a woman could hope for was to ask her husband to divorce her.
Perhaps these Pharisees genuinely wanted to know Jesus' opinion – perhaps they were hoping he'd openly contradict Mosaic law so as to formulate a charge of heresy against him (something they ultimately did) – perhaps they were hoping to bring him into conflict with Herod who had divorced.
Jesus noticeably doesn't prohibit divorce – that would have made him as legalistic as the Pharisees. He thwarts the Pharisees and subsequently the disciples by affirming the Mosaic law, but makes it clear that he regarded it as having been laid down for a definite situation and therefore in no sense pemanently binding (ie 'to meet the hardness of your hearts' v 5).
What he does do is to protest about the way their laws were dismantling the unity and equality intended in the created realm of interdependent relationship. He pleads for God's heart. Given that relationships are not always as God intended, Jesus zeros in on the issue of equality – i.e. The woman has equal rights and responsibilities (vs 11/12). By setting this in the context of the Genesis material, the inference is that this is the created order – man and woman equally joined in a new way, certainly separate from the man's lineage. The Genesis reading does not intend the woman to be given over into the power of the man to continue his family line – but that thy should come together in a new relationship based on equality (Gen 2: 24). (It may be that Jesus wanted to realign his listeners use of the source/creation material in understanding what is important about them).
We might be wondering what all this has to do with us? After all – we live in an age of sexual equality...... although most of us are aware that this is not as true in practice as it may be in theory or in law. How many women are in positions of political power? How many women, across the employment spectrum, are paid the same as their male counterparts? (I sometimes listen to Woman's Hour, I know about these things.........)
In the church of Jesus Christ, of all places, power structures often imply that men are more important. I was very profoundly struck on my visit to St Paul's Cathedral a few months ago to see my chum Nick consecrated a Bishop – A B of C, Bishop of London, 50 or so lesser bishops, enormous processions, acolytes, vergers, and aspergers etc etc – not a woman in sight – not the sound of a woman's voice.
Grudgingly and resentfully are many in the institution admitting women into clerical and leadership roles – women I know, now ordained into the priesthood have some astonishing tales to tell – of disgraceful, loathsome and patronising discrimination at the hands of insecure and two faced clergy and laity.
Tentatively and at a snail's pace is the Anglican communion moving towards the possibility of women bishops ( for those who might not know, since June now canonically possible in the SEC,) – well, good for the SEC – what a trooper – after only 2003 years of the gospel of Jesus...... The Church of England and the Roman church may follow in time..... but we probably shouldn't hold our breath.....
Lest this sermon become too worthy - From yesterday's Times – an article about a glossy new magazine for teenage girls that is flying off the American bookshop shelves. It's called 'Revolve' – it's full of dating tips, advice about sex and breathless admiration for four cool guys called Matthew, Mark, Luke and John. It is the entire New Testament laid alongside colourful columns and boxes filled with make-up tips and relationship advice. The message is uncompromising – girls do not have sex, do not cross their parents, and always 'obey God's will'. Amongst snippets of advice, of which there are hundreds throughout the 400 page magazine, is included the one that 'God made guys to be leaders'. Since its launch in July the first print run of 40,000 has sold out and a second of 140,000 is now on sale in mainstream bookshops.
By referring to Genesis, I think Jesus identified the issue of equality of power in the relationship between men and women as a core spiritual value. It's at the heart of creation, says Jesus. This is a discussion about power, - it's what Jesus almost always talked about – and as the seal on the discussion, Jesus turns to a child.
10:13 People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them.10:14 But when Jesus saw this, he was indignant and said to them, "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs.10:15 Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it." 10:16 And he took them up in his arms, laid his hands on them, and blessed them.
When he speaks of 'the least' – he is at first talking about the woman who must not be treated as an object but an equal. This was radical stuff in Jesus' lifetime context – but is yet an enormous challenge to those who would be the people of Jesus now.
Before we pray, in the quiet, let us spend time thinking about our church, our workplace – the organisations or institutions we work for – our democratic reprsentatives - our families – our friendships – our colleagues - our language.