Shame, but Glory

File:Brooklyn Museum - The First Nail (Le premier clou) - James Tissot.jpgGood Friday
March 30, 2018

We have come to the middle of our three day observance of the cross and resurrection. Last night we heard the story of the Last Supper when Jesus stripped himself of his outer clothing, wrapped a towel around his waist, and bent to wash the feet of his followers.

They were gathered at Passover, when Israel remembers how God saved them in the night that death swept through Egypt and touched every home. The royal throne in Egypt had not only oppressed the people of Israel who had come to their land as refugees, but grew fearful of them and commanded the death of Israel’s male children. The midwives refused the order to kill the infants at birth, reporting that the Israelite women were like animals and gave birth before they could arrive. So the command was given that all male infants be thrown into the Nile – food for the crocodiles.

It was Egypt’s war against the children of Israel – a people that God called “my son” – and their refusal to let them go, that led ultimately to the death of their own sons. There is a price to pay for hardness of heart. But by the blood of a lamb, God protected the Israelites. And in that night of Egypt’s sorrow, they were able to flee.

The week-long festival of Passover celebrates that moment when imperial power was overthrown and God’s people gained their freedom. It is why the Roman imperial forces were so nervous during the celebration of Passover in Jerusalem. Vast crowds came to the city to celebrate this moment of national liberation and Rome feared the spark of rebellion.

When Jesus arrives in the city, and people are crying out “hosanna” as if he were a king, the powers that be sent a mob to grab him in the night and hand him over to the authorities as a rebel threat to the leadership of the nation and the might of Rome.

The punishment for rebels was crucifixion. It was a terrible way to die, but a thoroughly effective way to quash any challenge to the ruling powers. The victim was stripped not only of his clothes but any shred of dignity. It is why we end the service last night with the stripping of the altar.

Jesus is abused, tortured, mocked, scourged with a whip that has sharp bits of metal inserted into the ends of the thongs. He is driven through the streets for people to look on with horror or abuse, and impaled along the public roadway so that all can see the consequences of resisting those in power.

It is compelling to ponder how this Galilean healer and teacher should so incite the fear and hostility of Judah’s leaders that they would hand him over to the Roman authorities to be crucified. Why is Jesus such a threat to the way of the world? And why do we not see him as a threat in our time?

It is interesting to consider that, in his time, Martin Luther King, Jr. was regarded as such a dangerous man, and so widely disliked and hated. But now he is a safe and tame national hero.

We have done something of the same thing to Jesus. We have made him safe and tame. Jesus has become the defender of polite society rather than a challenge to it. What he said about the care of the poor and vulnerable, what he said about those outcasts on the margins of society, what he said about the treatment of those society sees as “sinners”, what he said about the dangers of wealth and greed, what he said about our concern for honor from society rather than honor from God – all that seems safely packaged up and stored on the shelf. But Good Friday reminds us that Jesus was not so safe and domesticated. He wasn’t interested in us being religious; he called for us to do justice and mercy. And it got him killed.

Think how easily protesters of injustice are attacked as troublemakers, whether it’s the Black Lives Matter movement or high school kids protesting the proliferation of military weapons in civil society. The police beat the protestors at the Democratic National Convention in Chicago as brutally as they beat the striking coal miners in West Virginia in another era. The powerful family of Caiaphas wasn’t going to hold back against a Galilean peasant who said that debts needed to be forgiven.

The church has helped to domesticate Jesus by making the story of Good Friday a story of personal sin and redemption. We have taken this complicated and powerful story and turned it into a rather simple religious formula: we are sinners, God is righteous, God’s righteousness demands that we be punished, Jesus takes the punishment that we deserve, if we accept his forgiveness we get to go to heaven.

I understand this idea. I understand the truth of it. There is, indeed, truth here. Jesus does take upon himself the judgment that belongs on us. There is redemption and forgiveness in these outstretched arms. But it is much more complicated than such a simple formula.

There is a profound difference between thinking about the suffering of Jesus as part of an abstract equation, and truly seeing the horror of what was done to him. And it doesn’t matter that Jesus was innocent. It’s not like it was a shame about Jesus but those other two guys deserved what they got. No one should be crucified. Something has gone deeply wrong in the human heart that we are capable of such cruelty.

Something has gone deeply wrong in the human heart that we can fail to see the humanity of others. Something has gone deeply wrong when we can write off people in categories like immigrants, criminals, Nazis or Jews. Something is deeply wrong when American citizens get rounded up and put in interment camps because they are of Japanese descent. Something is deeply wrong in the human heart when “homosexuals” and “communists” and “Jews” are rounded up for the gas chamber. Something is deeply wrong when people are classified as “enemies” and “terrorists” allowing them to be tortured or bombed. The crucifixion of Jesus is a mirror of the human heart. And what we see there should make us ashamed.

This is where we can talk about redemption. It’s not that there are some black marks in my record I need Jesus to erase; there is something broken in me. And it is in that moment when I see that something is broken in me – then I am ready to truly hear Jesus say “Father, forgive them.” Then I can understand what redemption truly means.

God has seen the worst face of humanity, and still shows love to us. He has suffered our shame. He has carried our burden. Christ on the cross has shown us the dark secrets of the human heart and the bright love of God.

Jesus has offered us his Spirit. He has given us his word. He has shown us the path. He has promised to take us on this journey of being born anew, born from above, born of the Spirit.

He has promised us life and salvation – that is to say, he has promised us healing and wholeness. He has promised to come and reign in our hearts and in our world – and he is offering to come and reign in us now.

The cross is shame, but glory. It is a terrible reflection of the human soul, but a wondrous reflection of God’s love. It is our new beginning. It is new beginning for the world.

Amen

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Image: https://commons.wikimedia.org/wiki/File%3ABrooklyn_Museum_-_The_First_Nail_(Le_premier_clou)_-_James_Tissot.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

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The face of a priceless love

File:Brooklyn Museum - The Washing of the Feet (Le lavement des pieds) - James Tissot.jpgMaundy Thursday
March 29, 2018

Our gathering on Maundy Thursday is the beginning of the three-day service known as the Paschal Triduum, the central worship of the year that proclaims the death and resurrection of Jesus. (Click here for an account of these three days). We begin our celebration with an exhortation, allowing the washing of feet to serve as a visible sermon following the reading of the Gospel: John 13:1-17, 31b-35.

The texts we will hear this evening are important for us to keep in mind as we come together over these next three days to let the cross and resurrection speak to our lives. I want to talk about them briefly – but first I want to say something more about this last sentence: we come together over these next three days to let the cross and resurrection speak to our lives.

We are here to hear the voice of God. We are here trusting the promise that, in these words and actions, we will hear the whisper of the eternal call our name, lift us up, touch us with the Spirit, lead us in love, grant us strength and courage, and fill us with hope and joy. We are here trusting the promise that somewhere “in, with and under” the sound of the splashing water, the caress of the towel, the words of the readings, the cry of the prayers, the taste of bread and wine, we will feel the embrace of a wondrous love.

We are here to let this whole majestic and profound story of the cross and resurrection speak to our lives. We are also here to let this majestic and profound story be spoken into the world.

The world needs to hear this story of suffering love. The world needs to hear this story that the one who is the perfect image of God bends to wash feet. He bends the knee; he does not bend the truth. He prays for the world and seeks to fulfill God’s will. He endures spittle and shame and does not respond with hate. He forgives his torturers and takes no revenge upon a brutal world. To the end, he remains faithful to God and to us.

We need to be brought back again and again to this story. But we are also here to let this story loose into the world.

There are lots of things to worship in the world, lots of things in which we are tempted to put our trust. There are plenty of stories about what we should be: There are people telling us how to get rich. There are people telling us how to be youthful and sexy. There are people telling us how to be successful in life and love. There are people telling us that these things are the secrets to life. They tell us such things are worthy of our worship, adoration and praise. They are worthy of our time and energy, our mind and heart, our wealth and resources. But the truth is that all these things are rendered powerless by death. There is only one who is not undone by death.

We are here to let this majestic and profound story of the cross and resurrection speak to our lives and be spoken into the world. We are here to hear the voice of the angels who sang at Jesus’ birth and waited in the tomb to declare: “He is not here; he has been raised.”

Tonight we see the face of God that bends to wash feet. But this night is also the night of the last supper when Jesus took bread and broke it saying that his body would be broken. And this is the night we remember the Passover when the blood of a lamb saved Israel from death – and Christ is revealed as the true Passover lamb whose blood is poured out to deliver us from death’s power.

So our first reading is about the Passover. The instructions on the annual observance of the Passover are placed within the historical account of that first Passover. Every year Israel is to remember this night. Every year Israel is to remember that they were slaves and God set them free. It was supposed to keep them from surrendering their freedom and becoming slaves again. And it was supposed to keep them from betraying their freedom and making slaves of others.

The story also commands them to eat this meal with their bags packed and their shoes on their feet. They are to be ready to move, ready to follow where God shall lead, ready to live their freedom.

The lamb is to be roasted – roasted because it is quicker to cook, quicker to eat. There is no time to bring the pot to boil and let the meat simmer all day. They need to be ready to go. The bread is unleavened because there is no time to wait for bread to rise. They are a people on the move from bondage into freedom. They need to remember all this in the years to come.

The second reading will tell us give us Paul’s instructions to the believers in Corinth about the Lord’s Supper. These are the familiar words we use every week over the bread and wine. It is part of a longer conversation about what it means to share in this meal. The Corinthians had forgotten that they are members of one another, that at the heart of this meal is the example of priceless love. This is why, when John (the writer of the Gospel) wants to talk about the meaning of the Lord’s Supper, he doesn’t talk about the bread and wine, he tells us about Jesus washing feet. At the heart of this meal is priceless love. Christ’s body is given for us. Christ’s blood is shed for us. Christ kneels in priceless love.

The psalm that lies between these two readings speaks of lifting up the cup of salvation. In this psalm the Christian community through the centuries have heard words and phrases that evoke Jesus and what we do in Holy Communion.

Then, finally, we will hear of Jesus bending to wash feet and giving us the mandate to love one another. That mandate gives us the name Maundy Thursday. Mandate Thursday. Commandment Thursday. Whatever else we may be as a Christian community, we are to be a community where love dwells. It is by love that everyone will know that we are followers of Jesus.

When Jesus bends to wash feet, he shows us the face of God and the face of our true humanity. I remember reading some book when I was a child that told the story of Narcissus. Narcissus, in Greek Mythology, was known for his beauty. But he was full of himself and spurned the affection of those who loved him. He was lured by the goddess Nemesis, the goddess of revenge, to a pool where he fell in love with his own reflection. He couldn’t ear himself away from his own reflection and it led ultimately to his self-destruction.

Somewhere along the way I read a similar story about an enchanted room where the more you looked into the mirrors, the larger they became while the windows grew progressively smaller. Ultimately this person was left in total darkness.

Our self-concern is not the path to our true humanity; it is the path to darkness. We are most fully human when we look out the windows toward God and others rather than in the mirror at ourselves.

The Christ who meets us this night, and in this entire story of the cross and empty tomb, is a man who loves completely. He is crucified for this. He is judged and condemned as a liar about God and a danger to the people. But God will overturn that judgment. God will void the sentence of death. God will declare Jesus true.

Here in this man with a washbasin and a towel is the true face of our humanity. Here is the true face of God. This is the story we come to hear. This is the story we come to set loose into the world.

Amen

Image: https://commons.wikimedia.org/wiki/File%3ABrooklyn_Museum_-_The_Washing_of_the_Feet_(Le_lavement_des_pieds)_-_James_Tissot.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

What shall we say, O God?

Images of the Passion, 2

The entrance to Jerusalem (Palm Sunday)

File:Brooklyn Museum - The Lord Wept (Le Seigneur pleura) - James Tissot.jpg

Anna and Caiaphas

File:Brooklyn Museum - Annas and Caiaphas (Anne et Caïphe) - James Tissot.jpg

Barabbas

File:Brooklyn Museum - Barabbas - James Tissot.jpg

What shall we say, O God, at the smiling face of Barabbas?
What shall we say about all those who game the system?
Those who say you do not see?
Those who go free at the expense of the innocent?

What shall we say about the injustices of our time?
the weak who are preyed upon,
the families that are separated,
the children who fear,
the debtors imprisoned?

What shall we say about the deceivers in power,
the manipulators and liars
who know how to crucify their enemies?

What shall we say about the one who comes to Jerusalem
knowing the truth of the human heart?
What shall we say about the shepherd who offers himself as the lamb,
the royal son who wears a crown of thorns?

What shall we say?

We have nothing to say,
only our prayers to offer,
our broken pride,
and our dependence on your priceless mercy.

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https://commons.wikimedia.org/wiki/File%3ABrooklyn_Museum_-_The_Lord_Wept_(Le_Seigneur_pleura)_-_James_Tissot.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

https://commons.wikimedia.org/wiki/File%3ABrooklyn_Museum_-_Annas_and_Caiaphas_(Anne_et_Ca%C3%AFphe)_-_James_Tissot.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

https://commons.wikimedia.org/wiki/File%3ABrooklyn_Museum_-_Barabbas_-_James_Tissot.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

Images of the Passion

Betrayal in the Garden of Gethsemane.  Judas greets Jesus with a kiss.

File:Brooklyn Museum - The Kiss of Judas (Le baiser de Judas) - James Tissot.jpg

Jesus before Pilate

File:Jesus Before Pilate, First Interview.jpg

The first nail

File:Brooklyn Museum - The First Nail (Le premier clou) - James Tissot.jpg

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https://commons.wikimedia.org/wiki/File%3ABrooklyn_Museum_-_The_Kiss_of_Judas_(Le_baiser_de_Judas)_-_James_Tissot.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

https://commons.wikimedia.org/wiki/File%3AJesus_Before_Pilate%2C_First_Interview.jpg James Tissot [Public domain], via Wikimedia Commons

https://commons.wikimedia.org/wiki/File%3ABrooklyn_Museum_-_The_First_Nail_(Le_premier_clou)_-_James_Tissot.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

Like bread dipped in wine

File:Brooklyn Museum - Mary Magdalene Questions the Angels in the Tomb (Madeleine dans le tombeau interroge les anges) - James Tissot.jpgA single picture in the sanctuary will stay the same from Palm Sunday through to Easter morning: the picture of Mary Magdalene peeking into the tomb and seeing angels.

The paintings we are using beginning with Palm Sunday are by James Tissot, a 19th century French artist who, in the last decade and a half of his life, painted 365 works depicting the life of Christ, and then began a series on the Old Testament, exhibiting 80 works before his death. The collection was purchased by the Brooklyn Museum. It’s on my list for the next time I go visit my daughter.

The images will shift as we move from Palm Sunday, through Maundy Thursday, Good Friday and then to Easter. They accent different parts of the passion story, yet always preserving the larger narrative arc from the Garden of Gethsemane to the empty tomb. Only one painting is in all four sets, the resurrection, because this narrative is not ultimately about Judas’ betrayal or Pilate’s sentence, or Peter’s denial, or the jeering crowds at the cross. This story is about the resurrection. The death, yes, but the death that leads to life.

When we arrive at Easter, it would be tempting to have all the pictures represent the risen Christ, but this is a place where we run out of images. We don’t know how to paint the resurrection. We don’t know how to portray heavenly messengers. The betraying and dying are part of our human experience. What happened next is not.

To what shall we compare it? We are forced to use stylized images – angels with wings, for example, or haloes and shimmering light.

File:Grudziądz Polyptych 12.jpgThe resurrection can’t be painted like Peter fleeing the cockcrow. The empty tomb can be painted, but Jesus climbing out of a grave is a concept, an idea, not something we have ever seen.

We are up against the limits of human experience. And yet, we know something about death and life. For our Lent midweek services in Michigan one year we invited people to share something of their faith journey. One man came and told of the day he was on patrol in the jungles of Vietnam and heard the click of a landmine beneath his foot. He froze, then told all the rest of his platoon to move away to safety. This was his end. He faced it. But when he finally lifted his foot, the explosive didn’t go off. He was dead, but now he lives.

We can’t picture the resurrection of Jesus in our minds, but losing life and receiving it back again we do understand. We have been there, most of us, one time or another. Maybe more than once. Caught between the army of pharaoh and the Red Sea, when suddenly a path appears. Barren and too old for the promise to be fulfilled, but then there is a child. Carried into exile for fifty years, the city left behind in ruins, and then comes the royal decree opening the way to go home. Again and again in scripture and in life, the unexpected happens, hopelessness is turned to joy, prison doors are opened, ruptured lives are healed, broken ties restored.

We can’t paint it. But we know it. We know what it feels like. We know what it tastes like. It looks like an empty tomb. It tastes like bread dipped in wine.

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Image: https://commons.wikimedia.org/wiki/File:Brooklyn_Museum_-_Mary_Magdalene_Questions_the_Angels_in_the_Tomb_(Madeleine_dans_le_tombeau_interroge_les_anges)_-_James_Tissot.jpg James Tissot [No restrictions or Public domain], via Wikimedia Commons

https://commons.wikimedia.org/wiki/File%3AGrudzi%C4%85dz_Polyptych_12.jpg Master of the Třeboň Altarpiece [Public domain], via Wikimedia Commons

A threat to the order of the world

File:Paruzzaro, San Marcello 035.JPG

Watching for the Morning of March 25, 2018

Year B

Palm Sunday / The Sunday of the Passion

Sunday is both festive and sobering. It begins with that great procession into the church waving palm branches, the crucifer bearing the cross and pounding on the sanctuary door crying out “Open to me the gates of righteousness,” and the usher flinging wide the doors and declaring “This is the gate of the Lord; The righteous shall enter through them.” The pastor exclaims, “The stone which the builders rejected has become the chief cornerstone” and the congregation responds “This is the Lord’s doing, it is marvelous in our eyes.”

The organ swells, the hymn begins, “All glory, laud, and honor to you, redeemer, king.” The crowd enters, evoking the great drama of Jesus entering Jerusalem and the coronation rituals of Israel’s ancient kings. The choir will sing something loud and boisterous. And, as the music fades away and we settle into our seats, we will hear that this Jesus will be crowned with thorns.

We have come to Jerusalem. Our Lenten fast is nearly over. What lies ahead of us in the week that follows are the sacred days of Maundy Thursday, Good Friday, the Great Vigil of Easter, and Easter morn.

We have heard so many tragic stories lately, it is hard for this story of Jesus to move us anew: Young people with their phones videoing their flight from a gunman. Images of endless rubble in Syria. War upon war in the region. Random bombs exploding in the streets of Austin. More school shootings. Young people marching and hateful speech attacking them. Presidential lies. Congressional lies. Assassinations. Corruptions. Corporate malfeasance. Porn stars on the nightly news. It will almost be a relief to hear a story as relatively simple as the story of Jesus’ passion.

But it is not a small story; it is the whole human story in one terrible story: perfect goodness hated, tortured and driven from the world.

Except he is not driven from the world. The grave is empty.

The story we tell of Jesus’ final hours is not meant to make us sad. It is not told to evoke sympathy. It is told to reveal the callous brutality of power. It is a mirror on the human race, a mirror on the human soul. Something is wrong in us. Yet even more importantly, the story is told to reveal the heart of God. God does not answer violence with violence. God does not answer hate with hate. All our cruelty and sorrows God willingly bears. The only judgment here is what we must face about ourselves.

Abut us and about God, but most importantly this story tells us about this Jesus. Though the world judged him a fraud, God vindicated him. He is condemned as a sinner. He is crucified as a threat to the order of the world. But God voids the sentence. The tomb is empty. The words of Jesus stand true. His deeds abide.

We will tell the story Sunday, but it is too much for one day. So we will tell it more slowly beginning next Thursday until we are prepared to walk into the light.

This Sunday we turn to the passion narrative that will occupy us on the three days from Maundy Thursday to the Vigil of Easter. Daily verses and reflections continue to be posted at Holy Seasons.

The Prayer for March 25, 2018

Almighty God,
Jesus, your anointed,
walked the holy path to Jerusalem and the cross,
faithful in all his steps,
that your new creation might be born in us.
Wrap us ever in your eternal mercy
and guide us in all our ways that we may be faithful to you and to all.

The Texts for March 25, 2018

Processional Gospel Mark 11:1-11
“’Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it.’” – Jesus arranges to enter Jerusalem as the kings of old, and a great crowd responds with cries of acclamation.

Processional Psalmody: Psalm 118:1-2, 19-29
“Open to me the gates of righteousness, that I may enter through them and give thanks to the Lord.” – A song of salvation from an ancient festival in Israel as the community enters through the gates into the temple, rejoicing in God’s deliverance.

Gospel Mark 14:1-16:8
“It was two days before the Passover and the festival of Unleavened Bread. The chief priests and the scribes were looking for a way to arrest Jesus by stealth and kill him.” – The climax and center of Mark’s Gospel is the sequence of events in Jerusalem when Jesus is arrested and crucified.

Reading: Philippians 2:5-11
“He humbled himself and became obedient to the point of death – even death on a cross.”
– An early Christian hymn reciting the humiliation and exaltation of Jesus. It is used by Paul to remind the community of the mind of Christ and to call them to abide in his Spirit.

The appointed reading for Sunday include also Isaiah 50:4-9a (“I gave my back to those who struck me, and my cheeks to those who pulled out the beard.”) and Psalm 31:9-16 (“They plot to take my life. But I trust in you, O Lord.”). The appointed Mark text is from 14:1-15:47 or an abbreviated portion, Mark 15:1-39, (40-47).

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Image: https://commons.wikimedia.org/wiki/File%3AParuzzaro%2C_San_Marcello_035.JPG Saint Marcello church in Paruzzaro [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

 

Broken Faith, New Covenant

File:Cruz de Poveda.jpgWatching for the Morning of March 18, 2018

Year B

The Fifth Sunday of Lent

Sunday we hear the prophet Jeremiah promise a new covenant. It is a sweet word set against a painful history. The nation lies in ruins. It had betrayed its God, violated its own core values. It had chosen the way of the nations over the way of the God who brought them out from bondage and called them to justice and mercy. They were not to mimic the economic idolatry of the gods of wealth and power. They were to keep Sabbath for all, not twist justice to favor the rich, and speak truthfully. They were to have just weights, provide for the poor to glean, and not covet what belonged to others. They were to honor elders and protect the weak and vulnerable. And they failed. They bent down at the altars of those who were not gods.

The covenant lay shattered, the city in ruins, its people scattered and captive. But the prophet promises a new beginning, a new covenant, life from death. God’s will and way will be carved not on stone but on every heart.

The psalmist will pray for God to “Teach me, O LORD, the way of your statutes.” The second reading will turn our eyes towards Jesus who showed himself faithful and became the source of eternal salvation for all who obey him.” And then the gospel reading will mark the hour for “for the Son of Man to be glorified.” We have come to the moment for Christ to be lifted up, exalted upon the cross, drawing the eyes of all to see the perfect mercy of God.

Our Lenten journey has crossed the plains and sees the Rocky Mountains rising before us. Beyond this Sunday will be the Palm Sunday joy and the reading of the Passion. Then we will walk the three days from the Last Supper and the washing of feet through the night of Jesus’ arrest to the hill outside Jerusalem and on to the empty tomb. The mystery lies before us: brutal death and empty tomb; a world that has betrayed its creator but is brought to the dawn of the new creation; broken faith and new covenant.

This Sunday we continue our Lenten series on Baptism. “Through the Waters” offers an introduction to the Lenten theme. Daily Bible verses and reflections are posted at Holy Seasons as well as the weekly themes and sermons in the series.

The Prayer for March 18, 2018

Almighty God, Holy and Longsuffering,
in your Son, Jesus, you laid down your life for the world,
that in him all people might be drawn to you.
Set our eyes fully on Christ crucified and risen,
that in him we might know the fullness of your love;
through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for March 18, 2018

First Reading: Jeremiah 31:31-34
“The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah.” – In the aftermath of the destruction of Jerusalem by the Babylonians, God promises to make a new covenant with crushed and scattered nations of Israel and Judah. Though they have betrayed and broken their covenant with God, God will start again, promising to write God’s commands on their hearts.

Psalmody: Psalm 119:9-16 (appointed: Psalm 51:1-12 or Psalm 119:9-16)
“I treasure your word in my heart.”
– A portion of the majestic hymn to the revelation of God’s will and way in the Torah, God’s word/law/teaching.

Second Reading: Hebrews 5:5-10
“He became the source of eternal salvation for all who obey him, having been designated by God a high priest according to the order of Melchizedek.”
– Jesus the faithful one has become our perfect high priest.

Gospel John 12:20-33
“The hour has come for the Son of Man to be glorified.” – When Greeks come to “see” Jesus (see with faith), Jesus knows that the hour is at hand for him to be exalted/lifted up on the cross. He will lay down his life like a grain of wheat – and his followers also – for the sake of a rich harvest that gathers all people into life.

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Image: https://commons.wikimedia.org/wiki/File%3ACruz_de_Poveda.jpg By Nacho (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 4.0-3.0-2.5-2.0-1.0 (https://creativecommons.org/licenses/by-sa/4.0-3.0-2.5-2.0-1.0)%5D, via Wikimedia Commons

If we will look

File:Staff at Sunset.jpgWatching for the Morning of March 11, 2018

Year B

The Fourth Sunday of Lent

Bitter, poisonous talk leads to venomous serpents in the first reading on Sunday. Israel is in the wilderness, having failed to trust God to give them the land of Canaan (when the spies came back saying giants inhabited the land and the people lost confidence in God’s ability to fulfill God’s promise). Now they are marching back they way they’ve come toward Egypt in order to travel up the inland road. They have been condemned to wander the wilderness for forty years. Bitterness breaks out, and the consequence of their venomous talk is venomous snakes. But God provides a way to be healed – by turning their eyes to a bronze image of a serpent impaled(?) on a pole. It will become an image of Christ impaled on the cross, and the promise that in looking to him we will be healed.

We are learning something of the consequences of venomous talk in our country. Bitter unrest abounds. Hateful speech. Unfriendly news is called “fake.” Lies abound. Facts are denied, ignored and invented. Goodness and life seem far away. Where is the sign from God to which we may turn our hearts and find healing?

The psalmist will sing of God’s deliverance: “Some were sick through their sinful ways, and because of their iniquities endured affliction.” “They cried to the LORD in their trouble,” and God “sent out his word and healed them.”

The author of Ephesians will say we were dead through the trespasses and sins,” living “in the passions of our flesh.” “But God, who is rich in mercy, out of the great love with which he loved us even when we were dead through our trespasses, made us alive together with Christ.”

And then we will hear Jesus speaking to Nicodemus that “God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.” Those who look to the crucified one, who put their trust in and show fidelity to Christ Jesus, will possess even now the life of the age to come.

There is healing for us. If we will turn and look. If we will put our trust not in power and might, but in sacrificial love. It is there to see on the cross. If we will look.

This Sunday we continue our Lenten series on Baptism. “Through the Waters” offers an introduction to the Lenten theme. Daily Bible verses and reflections are posted at Holy Seasons as well as the sermons so far in the series.

The Prayer for March 11, 2018

Almighty God, Holy and Merciful,
source of all healing and life,
in love you sent your Son into the world,
not to condemn the world, but to save it.
Draw us to the light of your Son, Jesus,
that we may ever be found in you;
through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for March 11, 2018

First Reading: Numbers 21:4-9
“And the Lord said to Moses, ‘Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.’” – Having failed to trust God in God’s first attempt to lead them into the land of Canaan, the Israelites must turn back towards the Red Sea to come to the land by another way. Their words become poisonous as they turn against God and against Moses. Met by poisonous snakes, they cry out to God and God answers – and in trusting God’s word (to look upon the bronze serpent) they are saved.

Psalmody: Psalm 107:1-3, 17-22
“Some were sick through their sinful ways, and because of their iniquities endured affliction… Then they cried to the Lord in their trouble, and he saved them from their distress.” – A psalm of praise for God’s faithfulness to his covenant, shown in his acts of deliverance.

Second Reading: Ephesians 2:1-10
“But God, who is rich in mercy, out of the great love with which he loved us even when we were dead through our trespasses, made us alive together with Christ.”
– By God’s Grace we have been brought from death into life.

Gospel John 3:7-21 (appointed, verses 14-21)
“Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.” – Jesus speaks with Nicodemus about being born “from above” and testifies that he alone has come from above (the heavens, the realm of God) and returns there. Just as seeing the bronze serpent “lifted up” brought healing and life to the Israelites in the wilderness, looking to Jesus “lifted up” grants the life of the age to come.

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Image: https://commons.wikimedia.org/wiki/File%3AStaff_at_Sunset.jpg By JoTB (Own work) [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

His body the temple

File:Giotto di Bondone - No. 27 Scenes from the Life of Christ - 11. Expulsion of the Money-changers from the Temple (detail) - WGA09210.jpg

Watching for the Morning of March 4, 2018

Year B

The Third Sunday of Lent

We start with the Ten Commandments on Sunday, though the reason is not the commandments themselves, but the covenant they represent. We have heard, during this season, of God’s covenant with Noah and with Abraham. We will yet hear the promise of a new covenant. God is a god who keeps covenant. Who makes promises. Who binds himself in relationship to the world, to Abraham, to Israel. The commands God gives are the shape of that relationship. Those bound to God will share God’s hopes and dreams and fundamental commitments, just as those bound in any other relationship. And who is this God? One who shows fidelity – and so should we – to God, to neighbor. So I won’t trouble another’s family life. I won’t neglect the elderly. I won’t kill or steal. I won’t lust after the things of my neighbor. Such things rend relationships and this is a god who builds them. We are a faithful people because we have a faithful God.

After these words of the faithful God, we will take up the psalmists words that sing of the wondrous order of creation and God’s wondrous ordering of life revealed in God’s law/torah/teaching: “The law of the Lord is perfect, reviving the soul.” There is a good order to the universe, a noble pattern, a beautiful harmony – the work of a faithful God.

Then Paul will speak to us about the word of the cross. The shape of faithfulness is outstretched arms, pierced yet open to embrace. The cross shows the terrible face of a world that has embraced power over others rather than faithfulness to them. But the crucified one remained faithful. In him, love triumphed over power.

File:Giotto - Scrovegni - -27- - Expulsion of the Money-changers from the Temple.jpgWe come, then, to Jesus, with a whip of cords in his hands, driving the sellers and moneychangers from the temple, setting free the animals destined for sacrifice. He is not cleansing a temple practice; he is overthrowing it. Fidelity to God does not consist in ritual sacrifice, but in faithfulness. And Jesus’ faithfulness will be the sign, his body the temple where God encounters us, where grace pours out, where life is given.

With these texts we march on toward the three days, towards the great mystery of death and resurrection, to our passage through the sea from death into life.

This Sunday we continue our Lenten series on Baptism. “Through the Watersoffers an introduction to the Lenten theme. Daily Bible verses and reflections are posted at Holy Seasons as well as the first two sermons in the series: “A great and terrifying promise,” and “Taking hold of the promise.”

The Prayer for March 4, 2018

Almighty God, Holy and Eternal,
who bound yourself to Israel by a promise
and revealed to them your holy will,
cleanse our hearts and lives by your favor
and make us a holy temple of your Spirit;
through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for March 4, 2018

First Reading: Exodus 20:1-17
“I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.” – God gives the Ten Commandments to Israel at Sinai.

Psalmody: Psalm 19
“The law of the Lord is perfect, reviving the soul.” – A majestic hymn celebrating God’s good ordering of the world.

Second Reading: 1 Corinthians 1:18-25
“The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”
– The Word which comes from the cross is a power that casts down and raises up, foolish in human eyes, but the power of God to set us in a right relationship to Him who is eternal.

Gospel John 2:13-22
“In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their table.” – Jesus engages in a prophetic action declaring God’s coming judgment upon the temple system, and proclaims his death and resurrection: “Destroy this temple, and in three days I will raise it up.”

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Image: https://commons.wikimedia.org/wiki/File%3AGiotto_di_Bondone_-_No._27_Scenes_from_the_Life_of_Christ_-_11._Expulsion_of_the_Money-changers_from_the_Temple_(detail)_-_WGA09210.jpg Giotto di Bondone [Public domain], via Wikimedia Commons

https://commons.wikimedia.org/wiki/File%3AGiotto_-_Scrovegni_-_-27-_-_Expulsion_of_the_Money-changers_from_the_Temple.jpg Giotto di Bondone [Public domain], via Wikimedia Commons

Promise and trust

File:Miroslav-zámek2015o.jpg

Watching for the Morning of February 25, 2018

Year B

The Second Sunday of Lent

Sunday is another step towards Jerusalem and our celebration of the events that happened there in an upper room, at Gethsemane, in the home of the High Priest and before Pilate. Our season walks towards a hill outside the walls called Golgotha, and to a nearby tomb and a vision of angels.

The covenant with Abram opens our readings on Sunday. He is ninety-nine. Sarai is ninety. The promise is spoken and they receive new names. Abram is changed to Abraham, understood to mean “father of a multitude.” Sarai becomes Sarah, “princess” – not in the sense that my stepfather called my little sister “princess”; she is to be the royal mother of a great nation.

We know the story. Sarah is barren and beyond childbearing. Yet they receive again a promise. They are even given the name they shall call their child to be: “Isaac” from the word to laugh. Maybe because Abraham laughed. Maybe because Sarah laughed. Maybe because, at his birth, they laughed with joy. A future is given to them. A promise sustains them.

Paul will talk of this promise in Romans. Abraham was reckoned as righteous because he trusted the promise. It is Paul’s argument that righteousness comes from such faith not works of the law.

Trust in God sustains the poet in our psalm. This is the psalm Jesus will recite from the cross: “My God, my God, why have you forsaken me?”  We do not read the lament section this Sunday, however, only the concluding song of trust.

Promise and trust. And so Jesus begins to teach his followers about the cross that awaits him and the cross we must take up to follow him. The cross is the ultimate tool of imperial power. But Jesus brings another empire, a greater kingdom, a truer reign – a reign of life. Shall we trust it?

How can we not?

This Sunday we continue our Lenten series on Baptism. “Through the Waters” offers an introduction to the Lenten theme. Daily Bible verses and reflections are posted at Holy Seasons as well as the first sermon in the series, “A great and terrifying promise.”

The Prayer for February 25, 2018

Almighty God, Holy and Faithful,
whose promise to Abraham was sure;
grant us courage to follow where you lead
and to take up the cross for the sake of your Gospel;
through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for February 25, 2018

First Reading: Genesis 17:1-7, 15-16
“No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations.” – God establishes a covenant with Abram and Sarai giving them new names, Abraham and Sarah, an indicator of their new destiny.

Psalmody: Psalm 22:23-31
“All the ends of the earth shall remember and turn to the Lord.” – At the conclusion of this lament (that begins “My God, my God, why have you forsaken me,”) the poet’s prayer for deliverance turns to praise and thanksgiving that God has not let him perish.

Second Reading: Romans 4:13-25
“The promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith.”
– Paul argues that just as Abraham was declared righteous for his trust in God’s promise (a promise that he would become the “father of many nations”), so we (the members of those ‘many nations’) are made righteous not by the law but by trusting God’s promise.

Gospel Mark 8:31-38
“Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.” – Jesus teaches his followers “openly” that he will be rejected in Jerusalem and killed, but Peter disavows such an idea. Jesus spurns Peter and declares that fidelity to the reign of God means his followers will share in that same shaming rejection by the governing powers: If any want to become my followers, let them deny themselves and take up their cross and follow me.”

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Image: https://commons.wikimedia.org/wiki/File%3AMiroslav-z%C3%A1mek2015o.jpg By Ben Skála, Benfoto (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons