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Sermon – Lectionary B, Pentecost 7 (Proper 10): Mark 6:14-29 Zion Episcopal Church “Criticism, Power and Promises” by James A

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Sermon – Lectionary B, Pentecost 7 (Proper 10): Mark 6:14-29 Zion Episcopal Church “Criticism, Power and Promises” by James A Sermon – Lectionary B, Pentecost 7 (Proper 10): Mark 6:14-29 Zion Episcopal Church “Criticism, Power and Promises” By James A. Hackney, LLP Today’s Gospel lesson recounts one of the most gruesome stories in the Bible. It is also one that has captured the fascination of people throughout modern history. As a 14-year-old boy, I remember being mesmerized by Rita Hayworth dancing the Dance of the Seven Veils as Salome in the 1953 movie of the same name. I say “mesmerized”, but you can probably think of a different description of the reaction of an adolescent boy to an erotic dance by a beautiful woman. Eight years later, I remember Brigid Bazlen doing the same dance in the 1961 movie, King of Kings. I checked as I was preparing this sermon, and there are currently more than a dozen films that feature Salome and her dance. The Bible doesn’t name the daughter of Herodias. The footnote to today’s Gospel lesson says, “ancient authorities read [that passage as] the daughter of Herodias herself”. The Bible also doesn’t describe her dance. Where did this legend come from that has fascinated so many people for so long? First, her name. Probably the most influential historian who lived at the same time the New Testament was being written, but whose work wasn’t included in the Bible itself, was the Romano-Jewish historian Titus Flavius Josephus. Josephus recorded Jewish history, with special emphasis on the first century CE (or A.D., as most of us still know it). In one account, Josephus names Herodias’ daughter as Salome. So, that’s where we get her name. Regarding the dance, the name "Dance of the Seven Veils" originated with the English translation of Oscar Wilde's 1891 French play, Salome, in which "Salome dances the dance of the seven veils". The dance was also incorporated into Richard Strauss's 1905 opera, Salome. That’s how we got those extra details, but it doesn’t change the horror of the event described in all three synoptic Gospels. Herod Antipater, whose nickname was Antipas, was one of the sons of Herod the Great, the king who ruled when Jesus was born. Herod Antipas was appointed by Rome as the tetrarch who ruled Galilee and Perea as a client state of the Roman Empire. Rome allowed him a great deal of authority, as evidenced by his power to summarily execute John the Baptist. Antipas had divorced his first wife, Phasaelis, and married Herodias, the former wife of his half- brother, Philip. John the Baptist was outspoken in his condemnation of this arrangement as against God’s law. This incurred the wrath of Herodias. As we used to say when I was growing up, as far as Herodias was concerned, “he quit preaching and went to meddling.” So, Antipas had John arrested as a favor to his new wife. This didn’t satisfy her; she wanted him dead. Mark’s Gospel tells us that Antipas listened to John and respected him as a holy man, although Matthew’s Gospel says that Antipas also wanted John dead but was afraid of a riot by the people. - 2 - Regardless, Herodias’ chance came at a birthday party for Antipas. Her daughter, whom we will now call Salome, performed a dance for him and his blue-ribbon guests that greatly pleased him, so he promised her anything she wanted. At her mother’s urging, Salome asked for the head of John the Baptist on a tray. Antipas regretted his rash promise, but to avoid losing face among his guests, who were top government officials, he issued the necessary order. John was beheaded, and his head was brought in on a tray. John’s disciples subsequently came for his body and buried it. Then they went and told Jesus what had happened. The report of the death of John, Jesus’ mentor, was the end of innocence for Jesus’ mission. Up until then, Jesus had only preached and healed in the Galilee countryside. There was some criticism from the religious authorities, but nothing really threatening. Now the stakes had been raised. Herod Antipas, the tetrarch, had heard about Jesus, and he thought that Jesus might be John raised from the dead. He had already killed John. Jesus might be next if he offended Antipas. The message to Jesus was clear: if you criticize those in power, you might be killed. And, of course, we know that he was, with the concurrence of Herod Antipas as described in Luke 23. This story is illustrative of a situation as old as governments: politicians and the abuse of power. Political leaders, and those in power, don’t like to be criticized, especially publicly. Public image and saving face are important to them. When someone offends them, it is not that unusual for them to lash out at the offender. The more power they have, the more drastic can be their reaction. That was certainly the case with Herod Antipas and John the Baptist. Have things really changed that much today? Can’t we think of a number of politicians in recent times who have stretched the limits of the law, or actually gone beyond, to retaliate against people or institutions who offended them? They may not have had the power to execute someone, but there are a lot of other ways to get even. That leads us to a little introspection. We are all human; are our feelings all that different from those in power? No one likes to be criticized. How do we react to criticism, especially public criticism? Are we tempted to lash out in some way against people who offend us, even if the criticism is valid? What does Jesus tell us to do in such cases? In the Sermon on the Mount in Matthew, he was painfully clear. “If anyone strikes you on the right cheek, turn the other also.” That’s tough to do, but it’s what Jesus commands. We need to remember Herod, John the Baptist and Jesus when confronted with insult, and with the temptation to strike back. There is another lesson we might learn from this scripture: watch what you promise. I know people who have told a child, “I’ll give you anything you want for your sixteenth birthday”, or “you can take a trip anywhere when you graduate from high school”. Did they really mean it literally? Were they prepared to deliver? Herod Antipas made a rash promise he later wished he hadn’t made, but it was too late to avoid losing face. None of us likes to be embarrassed or to break a promise. This passage reminds us that, to prevent such a situation, watch what we commit to. - 3 - Sometimes the lessons in scripture are subtle, but the lessons are always there. Our challenge is to recognize them and to take them to heart. The way to do that is to ask God for understanding and for strength. With God’s help, we can be the person that we want to be, and that God wants us to be. Amen. .
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