We all ask questions and they began early in our lives. As a two-year-old, our favourite question was probably “Why?” or “What's that?” As our language skills developed, so would the complexity of our questions.
I remember as a young and newly ordained clergy person, I was expected to look after the Parish Youth Group. It was fun (most of the time) and full of energy and life! Once they had settled down in our lounge towards the end of the evening, the questions started. They usually began with a simple ‘Why?’ and often involved deeply profound issues of faith and life. Sometimes they were not interested in my answers; they seemed more concerned their question had a potential answer.
We have all asked that same question “Why” at various points of our life – especially in moments of tragedy or challenge. Answers given are usually temporary, and more often than not they open doorways to new questions.
If it is of any comfort, the Hebrew Scriptures are full of questions. Judaism was, and still is a religion where questions are more important than answers. As the fameous Rabbi, Abraham Joshua Heschel once said:
“We are closer to God when we are asking questions than when we think we have the answers”1
This principle is highlighted at the most important Jewish festival of Pesach (Passover) when the youngest member at the table is prompted to ask four questions that all begin with: “Why?”. This simple introduction to asking questions is continually reinforced in Jewish learning and spirituality. All the heroes of their faith frequently questioned God and the greater the prophet, the more challenging their questions..2 Questions were also valued in Judaism because they approached Sacred Scripture, and life in general, as an ‘open-ended text’ where their lives and the story of their faith was continually unfolding in the here-and-now, creating an ever new narrative between themselves and the Divine. Instinctively they knew they were partners with God and so were not afraid to ask God 'Why' in the face of uncertainty and disaster.
Our Gospel reading for this Sunday (Mark 12:28-34) comes from a section in Mark's Gospel where several Jewish leaders questioned Jesus on matters of faith and practice. It is important to remember the author was not attempting to write history. The four discussions would have taken much longer than the few descriptive verses provided. This was because in Judaism, scripture was regarded as an open text that invited discussion and the original inspiration was still present, hidden within the sacred text, waiting to come alive to inspire the heart and mind of anyone willing to spend the time and effort. An approach that gave new meaning to the saying of Jesus:
“Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you.”3
With this brief introduction, we return to the question asked by the Scribe: “Which commandment is the first of all?”A reasonable question because Judaism had identified 613 commandments in their Scriptures. Jesus' response: 'We are to love God and love one's neighbour?’ was an orthodox response and one the Scribe would have seen as appropriate as they began a Rabbinic debate that probably lasted the whole afternoon and allowed the written text to become a living word within them..4 However, as Christianity began to take root and flourish within a non-Semitic world, it gradually lost this art of open inquiry. Instead, matters of faith became increasingly prescribed and dictated by the leadership of the developing Church hierarchy.
One thing I have observed as I have researched and written this blog is the wisdom the Scribe was seeking was not the product of thought. Rather, Spiritual awakening involves waking up from the dream of thoughts, of realising that there is nothing for us to do or know except to be present and give whatever is unfolding our full attention – with that recognition comes the inner realisation that God is in all things and all things are in God.
Kia mau te rongo me te pai ki a koe i to haerenga
May you find peace and good will on your journey.
Phil
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1https://forward.com/scribe/367003/passover-and-the-jewish-art-of-questioning-everything/
2https://lessons.myjli.com/why/index.php/2016/11/30/the-art-of-asking-questions/
3 Matthew 7:7
4Rabbinic Judaism had four approaches to biblical exegesis: (1) "surface" ("straight") or the literal (direct) meaning (2) "hints" or the deep (allegoric: hidden or symbolic) meaning beyond just the literal sense. (3) the comparative (midrashic) meaning, as given through similar occurrences. (4) "secret" ("mystery") or the esoteric/mystical meaning, as given through inspiration or revelation.
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