“What have you to do with me, Jesus, Son of the Most High God?” (The full readings for today can be found here.)
In the name of the name of the Living God, who is creating, redeeming, and sustaining us.
So, it’s a special day today, and I want to begin by telling you a story, or a couple of stories actually. I don’t know if y’all have noticed this, but whenever I mention that I’m going to tell a story, our clergy have one of three different reactions: sometimes they wince a little bit (the way one might wince sitting in the dentist’s chair as the drill approaches), sometimes, they close their eyes and wish they were someplace else, and sometimes they just bow their heads to pray.
Today is the nineteenth day of June, in the year of our Lord 2022. And it’s an important day in our history, but the story begins a bit before that. Way back on January 1, 1863, Abraham Lincoln delivered the Emancipation Proclamation. He announced that enslaved people held in the Confederate states were free. Now while that was a fine idea, for many of our enslaved brothers and sisters, it had very little meaning. Pronouncing our fellow countrymen free did not actually change their lives much, especially for those in the southern states. And here lies one of the great contradictions of our nation: we were born out of a yearning for liberty, conceived in language that exalted liberty, and built on the backs of men and women we kept in chains. It was, in short, our country’s original sin. And to proclaim it was over meant very little to the men and women who lived under the yoke of slavery.
Here in Texas, that situation continued for another two and a half years. On June 19, 1865, just a few miles down the road in Galveston, General Gordon Granger finally arrived at the port of Galveston with Union troops. He delivered General Order No. 3 which provided: “The people of Texas are informed that, in accordance with a proclamation from the Executive of the United States, all slaves are free. This involves an absolute equality of personal rights and rights of property between former masters and slaves, and the connection heretofore existing between them becomes that between employer and hired labor.” Many of our African American brothers and sisters would have to wait still longer for their freedom, wait until the harvest was completed.
And I want you to imagine all those years following the Emancipation Proclamation. “They tell me that we’re free, but it don’t seem no different to me at all.” Or maybe, “I have heard rumors of my liberation, but nothing in my life tells me that’s true.” And I have heard those voices in AA meetings, and I have heard those voices as various groups (women, the poor, those subjected to human trafficking, and those suffering from addiction and frightening diseases) struggle for their dignity. And many years ago, that first celebration we call Juneteenth led the people to the Reedy Chapel, which is an AME church in Galveston. Because those people know it was not their enslavers who had liberated them; they knew they had been freed by their God.
And it’s a very old story, that struggle for human dignity and liberation. Our Scripture records Moses going to Pharaoh and telling him that he must set the captives free. It seems that the divine plan, God’s intention for humanity, is intricately tied up with our freedom. And that brings us to the gospel for today.
The gospel story has Jesus wandering far from his home, in the country of the Gerasenes. So, if we look at this story, let’s examine where Jesus is, and what he’s doing. He’s in gentile country, he’s in the tombs (which means ritual impurity), and he’s talking with a demon. He’s in an unclean land, in an unclean place, talking with an unclean spirit. This is the last place a good Jewish boy should be.
That region was also the site of a horrifying event in Jewish history, a terrible war crime. According to the historian Josephus, during the late 60s CE, toward the end of the Jewish revolt, the Roman general Vespasian sent soldiers to retake Gerasa. The Romans killed a thousand young men, imprisoned their families, burned the city, and then attacked villages throughout the region. So, many of those buried in Gerasene tombs had been slaughtered by Roman legions.
As soon as Jesus crosses the Lake of Galilee and steps on shore, he is met by this man who is the victim of demonic possession. The portrait of this man is truly horrifying. He goes about naked and does not live in a home, but rather in the tombs. Luke is telling us that this man is more dead than alive. Mark’s account adds to this man’s torment. He tells us: “He lived among the tombs; and no one could restrain him any more, even with a chain; for he had often been restrained with shackles and chains, but the chains he wrenched apart, and the shackles he broke in pieces; and no one had the strength to subdue him. Night and day among the tombs and on the mountains he was always howling and bruising himself with stones.” Mark 5:3-5.
So, it is this man, this tortured fragment of a man, who raises one of the most important questions in the Bible: He asks, “What have you to do with me, Jesus, Son of the Most High God?” It’s a question most of us should ask, and ask regularly. What exactly is the role of Jesus in our lives? For this man, and I hope for many of us, Jesus has come to set us free. I’m wondering how well we know Jesus as liberator. This man, who is never named in the Gospels came to know Jesus as the man who set him free. And just as the Jewish homeland was occupied by Roman legions, this man was occupied by a legion of forces which robbed him of his full humanity.
When Jesus asks the man to identify the spirits which had taken possession of him, he answers: “Legion,” for many demons had entered him. I don’t know about you, but I have heard the voices of those many demons. You see, the most dangerous message those satanic forces have for us is “This will never change. This will never get better.” I have heard those voices in those who struggle with addiction, and they are legion. We heard those voices as Vladimir Putin invaded Ukraine and we saw thousands of refugees forced to leave their homes. And they are legion. We heard those voices use scripture, our holy book, to justify the chains on the enslaved people in the American South. And they are legion. We hear those voices every time there is another mass shooting, and we are paralyzed because some of us are committed to the notion that that’s just how things are. And those voices are legion. And we have heard the voices of anger and grievance in our political discourse, and they are legion.
As was the case on that morning in Galveston in 1865, as was the case that morning in the country of the Gerasenes, the divine movement is always a movement of liberation. Let me say that again, the divine movement is always a movement of liberation. We should not confuse this movement as a license to do whatever we want. We know that the movement of liberation is of divine origin when it calls us, not as a charter or privilege for a disordered freedom from all constraint, but rather the liberty to become the people God intended for us to become, the freedom to become fully human. We find the intersection of the divine and the human impulse toward liberation when we hear the call toward becoming more deeply human and restoring our brothers and sisters to the imago dei, the image of God in which they were created.
Jesus understood this was his mission—to release the captives, to let the oppressed go free. But we profoundly misunderstand our faith if we think that we should sit back and applaud this work of Jesus from a distance. Christianity, my brothers and sisters, is not a spectator sport. I’m always amazed when we give the newly baptized a candle. We should give them seat belts and a crash helmet. Because that work of casting out the demonic forces in the world, that work of setting the captives free and restoring men and women to God’s vision for them—that’s our work now.