Creation

In the fabled first Genesis account
of the formation of the universe,
(six days of divine activity,
resting on the seventh), creation
was enthusiastically declared, “good!”
by the plural yet singular god
designated as creator.
Towards the end of the story
the divine handiwork was entrusted
to the recently instituted humankind;
along with the injunctions
to be fruitful and multiply,
and to fill the earth and subdue it.
We proved to be adept at all those things.
The subjugation of the planet
and the exploitation of its resources
(including its peoples),
were found to be particularly profitable;
especially the conquering, digging, blasting,
scooping, drilling, felling, clearing, refining,
selling, trading and dominating.
Less easy, and politically problematic,
was the task of maintaining creation
in its beauty, hope and goodness
for the benefit of all humankind;
not to mention the bees and the frogs.

© Ken Rookes 2014

a story of exploitation

The party appears typical for the time. The women are in an adjoining room. This is a men’s party. That is why Salome must go there to consult her mother. Dancing girls were often prostitutes. The promise to give away half his kingdom is the stuff of legendary stories of this kind (see Esther 5:3,6; 7:2). It also serves to expose fickleness. It is a terrible story, not just for its gory ending, but also for the machinations of power and the structures of injustice it displays. It is a sad irony that preachers have sometimes focussed on women’s wiles as its ‘message’. It should rather be seen as a story of exploitation - of women, of citizens and slaves; and as a story about silencing the cry for justice. Notice that Herod feared and is fascinated by John. John is not the last prophet whom leaders have reduced to an item of intellectual fascination, nor the last preacher. Ideas are fun.
This bizarre story, lifted from the ‘popular press of the day’ or its Galilean equivalent, casts a shadow over what is to come. Fickle, exploitative political powers will perform another convenient execution, reflecting arbitrary individual choice and reflecting structures of injustice. Mark’s readers may have made the connection between themselves and Herod’s wondering: can it be that someone so callously executed comes to life again? Is the risen Jesus to be seen where such powers are confronted anew, whether within us as individuals or among us in our society? Or does the entertainment drown out the voices?

http://wwwstaff.murdoch.edu.au/~loader/MkPentecost7.html