Do we laugh?

File:Donkey and Villager 0744 (508121161).jpg

Friday

Zechariah 9:9-12

9Rejoice greatly, O daughter Zion!

I wonder if the people laughed at the voice of the prophet. I wonder if they looked around at the city built from rubble, subjected to a foreign power, and plagued with a poor economy, and laughed. No king is coming. No king will raise this backwater to the heights it once enjoyed. No king can arise in this feeble country to fight off the might of the Persian Empire.

We know from scripture that the prophets were not generally received with favor. King Ahab calls Elijah “you troubler of Israel” because he only has bad news to speak about his idolatrous and corrupt leader. Nor did he want to consult the prophet Micaiah ben Imlah when plotting war against Syria because “he never prophesies anything favorable about me.” King Jehoiakim burned the prophetic words of Jeremiah. Ahaz made a pious show of refusing Isaiah’s message.

The resistance of the ancient elites was certainly in part because the prophets of old stood in the way of the wealthy and powerful. They challenged the neglect of God’s law, the abandonment of the poor, the failure of justice and compassion, the loss of faithfulness. But was it any easier for Israel to hear a message of hope? When Isaiah announces Cyrus as the LORD’s anointed (the LORD’s ‘Messiah’) to throw down Babylon, when he proclaims a highway through the desert for a new exodus, did the people turn away from him as a starry-eyed dreamer? And do we, too, dismiss such words of peace? Do we smile benignly at the promise that swords shall be beaten into plowshares? That Jerusalem shall be a city of peace? Do we ensconce the words of Jesus in a pious frame rather than build our lives on the notion that the poor and peacemakers are the blessed and honorable ones in God’s sight?

The prophet promises a king, a king who will “cut off the chariot from Ephraim and the warhorse from Jerusalem,” who shall “command peace to the nations,” and whose “dominion shall be from sea to sea, and from the River to the ends of the earth.” Yes, the prophet may well have meant, “from the Euphrates to land’s end” (i.e. the shore of the Mediterranean), but we recognize the big brush with which the prophet paints. He is not just talking about a new king for Israel. This is a new reigning power for all creation.

So do we smile benevolently like listening to a child’s dream? Or do we dare put our trust, hope and allegiance in this promise of a dawning reign? And do we see this dawning reign in the one who healed and forgave and taught us to treat all people as members of our kinship group then rode up to his fateful destiny in Jerusalem on the day we have come to call Palm Sunday?

“Lo, your king comes to you,” says the prophet, “triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.”

Do we laugh or bend the knee?

Image: https://commons.wikimedia.org/wiki/File%3ADonkey_and_Villager_0744_(508121161).jpg By James Emery from Douglasville, United States (Donkey and Villager_0744) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons
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Holy Spirit

Watching for the Morning of June 4, 2017

Year A

The Festival of Pentecost

Into a world filled with many destructive and deceitful spirits, God lavishes his life-giving, creative and transforming Spirit on the world. It is a holy spirit, unlike the spirits of anger, intolerance, revenge, desire, greed and hate that divide the world and fill it with violence and invective. It gathers a community of all nations. It speaks to the core of our hearts in our native tongue. It summons us to step onto the shores of the new creation, to be washed in the Spirit, to be participants in the life of the age to come. It is a spirit that bears the fruit of love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.”

It is a spirit that inspires and empowers fidelity to God and neighbor. It is a spirit that teaches manifold forgiveness and love of enemies. It is a spirit that leads us to lives of service and sacrifice. It is a spirit that binds and heals, a spirit that sings and rejoices, a spirit that prays and praises, a spirit that speaks grace to the world.

We have seen it in Moses and the prophets. We have seen it in the skill of Bezalel. We have seen it in the courage of Gideon, the poetry of David, the song of Mary. We have seen it in the fidelity of Simeon and witness of Anna. We have seen it the forgiveness of Stephen and the generosity of Barnabas. We have seen it in the boldness of Philip and the obedience of Peter. We have seen it in the lives of those recognize as saints and martyrs. We have seen it in the kindness and generosity and faithfulness of any number of people who have touched our lives with grace and truth.

We have seen it wherever love prevails.

It is a holy spirit. The holy Spirit. The Holy Spirit that shall govern every heart in that day when swords are beaten into plowshares and the river of the water of life washes over the world.

It is the Spirit given to us in Christ now.

It is the Spirit by which we are called to live.

(For those who follow this blog regularly, I apologize for the paucity of recent posts. Writing time has been taken up by the special preaching series underway in our parish.)

The Prayer for June 4, 2017

O God of every nation,
who by the breath of your Spirit gave life to the world
and anointed Jesus to bring new birth to all:
breathe anew upon us and upon all who gather in your name,
that in every place and to all people
we may proclaim your wondrous work;
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 June 4, 2017

Pentecost Reading: Acts 2:1-21
“When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting.” – With the sound of wind and the image of fire, evoking God’s appearance at Sinai and fulfilling the promise of Joel, God pours out the Holy Spirit upon the first believers.

First Reading: Numbers 11:24-30
“The Lord came down in the cloud and spoke to [Moses], and took some of the spirit that was on him and put it on the seventy elders.” – When the burden of hearing every complaint of the people in the wilderness becomes too great for Moses, God has him appoint seventy elders to receive a share of the spirit. The text contains the prophetic remark of Moses Would that all the Lord’s people were prophets, and that the Lord would put his spirit on them!”

Psalmody: Psalm 104:24-31 (assigned: 104:24-34, 35b)
“When you send your Spirit, they are created, and you renew the face of the earth.”
– In a psalm celebrating the wonders of creation, the poet marvels at the manifold creatures of the world, and the breath/spirit of God that gives them life.

Second Reading: 1 Corinthians 12:1-13 (assigned: 12:3b-13)
“To each is given the manifestation of the Spirit for the common good.” –
Paul teaches the troubled Corinthian congregation about the gifts of the Spirit, emphasizing that they are given for God’s purpose to the benefit of others.

Gospel: John 7:37-39
“‘Out of the believer’s heart shall flow rivers of living water.’ Now he said this about the Spirit, which believers in him were to receive – During the celebration that prays for the autumn rains and remembers Ezekiel’s promise of a life-giving river flowing from the temple, Jesus calls those who are thirsty to come to him.

(Our parish uses the alternate Gospel reading for Pentecost because the text from John 20 was used on the second Sunday of Easter.)

John 20:19-23
“‘As the Father has sent me, so I send you.’ When he had said this he breathed on them and said ‘Receive the Holy Spirit.’” – On the evening of that first day of the week, the risen Christ commissions his followers and anoints them with the Spirit.

Image: Unidentified, may have been made by Hardman and Co.. Spirit with Sevenfold Gifts, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55828 [retrieved June 1, 2017]. Original source: http://www.flickr.com/photos/paullew/5827717752/.

Keep on

Thursday

Philippians 4:8-9

File:Rembrandt.Self-portrait as apostle Paul.jpg

Rembrandt, Self-portrait as the apostle Paul

9Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.

I am fine with this verse until you get to the words “in me”. I want to urge all my folks to keep on doing the things they have “learned and received and heard and seen” – the things they have learned about Christ Jesus, the things they have received from the Holy Spirit, the message of grace and life they have heard, the examples of God’s love and mercy they have seen in others and in their own lives. I want all the people of my parish to keep on doing these things.

It’s the phrase “in me” that gets me.

I don’t want to be an example. I am too aware of my frailties and failings. Too often, those who have put themselves forward as examples have turned out to be hypocrites. Hypocrisy is a charge that sticks easily to the church. I don’t want to go with Paul, here. I want to go with John the Baptist who points to Jesus and says, He must increase, but I must decrease.” Or maybe the words of Paul when he writes that he is a world class sinner and unfit to be an apostle.

No, I don’t want to point anyone to myself. I want to point them to Christ. And to saints I have known whose lives were worth emulating: the people I discovered in a neighboring church kitchen turning a dozen loaves of bread into sandwiches to take down to the Cass Corridor – that section in downtown Detroit where everyone warns others not to go. Turns out, they did this every week. They took Jesus at his word when he spoke about feeding the hungry and acts of mercy and kindness. Let me point to them, not to myself.

Or to Jim who would drop anything to go to someone’s aid. He offered to drive me from Detroit to Springfield Illinois when he heard that my daughter had been killed there. Or to Gubby who could always be found washing dishes behind the scenes. Or to the elderly woman I found washing the kitchen floor of one of the most selfish and disagreeable people I have ever me. I learned she brought groceries each week and cleaned M’s kitchen because her husband had been a friend of M’s husband.

These are saints. These are holy men and women. These are living examples of God’s love. But me…I am just a sinner trying to live by grace, trying to stay rooted in God’s love and mercy.

And maybe that’s what Paul means when he says, “Keep on doing the things that you have learned and received and heard and seen in me.” I hope so. For I do know that it is there, when we inhabit the realm of grace, when we live in the light of God’s measureless kindness, that the rest of that sentence makes sense – for there the God of peace is with us.

 

Image: Rembrandt [Public domain], via Wikimedia Commons

Amazing grace

Thursday

Mark 10:32-45

File:Francisco de Zurbarán 020.jpg43Whoever wishes to become great among you must be your servant, 44and whoever wishes to be first among you must be slave of all.

Again and again Jesus keeps coming back to this theme. The realm of God is not about power, honor and glory; it is about service, suffering and love. It is about showing honor. It is about taking the lowest place at the banquet. It is about sharing one’s goods not amassing them. It is about forgiveness not revenge. “Blessed are the peacemakers,” not “Blessed are the victorious.” Our teacher and lord has bent to wash our feet. The anointed of God bears our sins. The Messiah suffers rather than strikes down. Jesus eats with sinners; he doesn’t parade with the righteous – though he eats with the righteous, too, and seeks no revenge when they treat him without respect.

Mary is welcome at his feet as a disciple. Mary Magdalene is the first to see him risen. He does not shame the woman at the well, or the woman who weeps over his feet, or the woman who reaches through the crowd to touch the hem of his robe. He does not shame the family that lacks sufficient wine, but blesses the wedding with wonder. He touches the leper. He gathers the children in his arms. He lays down his life for the world.

It is shocking to hear Jesus say: “See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; 34 they will mock him, and spit upon him, and flog him, and kill him.” And if it weren’t so familiar to us, we would be shocked, too.

And this declaration doesn’t end by Jesus saying “But I will get my revenge!” It doesn’t end with the threat of hell fire. It ends simply: “and after three days he will rise again.”

God’s answer to human evil is not to punish it, but to give life. God’s answer to hate is love. God’s answer to offense is forgiveness. God’s answer to greed is generosity. God’s answer to pride is humility. God’s answer to his squabbling disciples’ quest for honor is a towel, a basin and a job for only the lowliest foreign-born slave. Our central act as a church is to break bread and hear Jesus say, “my body is broken for you.”

We are like James and John. We have a long ways to go before we inhabit this realm of grace.

But it is an amazing realm.

 

Image: Francisco de Zurbarán [Public domain or Public domain], via Wikimedia Commons

Ransomed

Watching for the Morning of October 18, 2015

Year B

The Twenty-first Sunday after Pentecost:
Proper 24 / Lectionary 29

File:Abbatiale Saint-Pierre d'Orbais-l'Abbaye (51) Verrière de la Rédemption2.jpgThe coming passion still dominates this section of Mark’s gospel as we hear for the third time that Jesus will be shamed and killed in Jerusalem, but “after three days he will rise.” The disciples are still uncomprehending that the Messiah could suffer, and James and John boldly make a play for the premier positions of power and honor at Jesus’ right and left hand “in his glory”. But we who hear this Gospel know that at Jesus’ right and left hand will be the two thieves.

So once again Jesus teaches his disciples about the shape of life in the kingdom. Those who would be great must be servants. Those who have the position of honor at the banquet of God are bearing to others the baskets of bread as if they were the slaves. And then comes the punch line: “For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”

Suddenly we have this word ransom. When members of elite families are captured in war their families must purchase their freedom. Christ is come to purchase our freedom. Christ is come to free us to serve. Christ is come to free us for our true humanity. Christ has come to heal and redeem our world.

The idea of ransom reconnects us with the passion prediction that begins our Gospel reading. It also takes us into the first reading where we hear the prophet declare:

he was wounded for our transgressions,
crushed for our iniquities;
upon him was the punishment that made us whole.

‘Ransom’ is the heart of our reading from Hebrews where the author portrays Christ Jesus as the true and perfect High Priest, declaring: “he became the source of eternal salvation for all who obey him.”

And this theme of redemption is embodied in the rich and wonderful imagery of the psalm that promises God’s protection: “With long life I will satisfy them, and show them my salvation.” The language seems hyperbolic – A thousand may fall at your side, ten thousand at your right hand, but it will not come near you.” – until we remember that we are talking about the ransoming of the world and the dawning of the new creation.

The Prayer for October 18, 2015

You are our refuge, O God, and our holy habitation.
Grant that, dwelling in you, our lives may honor him
who gave his life as our ransom:
your Son, Jesus Christ our Lord.

The Texts for October 18, 2015

First Reading: Isaiah 53:4-12
“All we like sheep have gone astray; we have all turned to our own way, and the Lord has laid on him the iniquity of us all.” – In the 6th century BCE, the prophet speaks of a servant of God who suffers on behalf of the people, and “by his stripes we are healed.”

Psalmody: Psalm 91 (appointed 91:9-16)
“You who live in the shelter of the Most High, who abide in the shadow of the Almighty, will say to the Lord, “My refuge and my fortress; my God, in whom I trust.”
– The poet sings of God’s faithfulness.

Second Reading: Hebrews 5:1-10
“You are a priest forever, according to the order of Melchizedek.”
– Christ is our true high priest, appointed by God, who mediates our reconciliation.

Gospel: Mark 10:32-45 (appointed 10:35-45)
“Whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many.” – James and John approach Jesus looking for positions of honor in the new administration and Jesus has to once again explain that the kingdom of God inverts the values of the world.

 

Photo: By GO69 (Own work) [CC0], via Wikimedia Commons.  Page: https://commons.wikimedia.org/wiki/File:Abbatiale_Saint-Pierre_d’Orbais-l’Abbaye_%2851%29_Verri%C3%A8re_de_la_R%C3%A9demption2.jpg

Religious violence

Watching for the Morning of September 20, 2015

Year B

The Seventeenth Sunday after Pentecost:
Proper 20 / Lectionary 25

treasuryx-largeMurder is in the air in the readings for Sunday. The people from Jeremiah’s hometown – a priestly community – are out to kill him for his message. The writer of Sunday’s psalm is also battling murderous enemies, calling out to God for deliverance. Jesus is talking about his pending death in Jerusalem. And even our reading from James speaks of the conflicts that derive from our warring passions.

It’s not what we hope for from religion. We hope for peace. We hope for comfort. We dope for strength and courage for the coming week. But we are reading about tough realities – and the passions that drive them.

Jeremiah’s message that God is ready to judge the nation, even to destroying the temple, sounds to his countrymen like heresy and treason. In righteous rage they are prepared to defend God and country with religiously cloaked violence. God has revealed their plot to his prophet, but the prophet does not respond in kind; he puts his trust in God’s judgment.

The poet also entrusts his cause to God: “He will repay my enemies for their evil.” Nor does Jesus call his followers to arms; he is teaching the way of the cross. And when his followers argue about greatness, he puts a child in their midst. We are servants not masters. Our relationship to Jesus is revealed by the way we treat the least in our midst.

The Prayer for September 20, 2015

You see, O God, the struggle of the human heart for privilege and honor
and set before us the betrayed and crucified body of your Son.
May he who was servant of all teach us his way;
through your Son, Jesus Christ our Lord.

The Texts for September 20, 2015

First Reading: Jeremiah 11:18-20
“I was like a gentle lamb led to the slaughter.” – The prophet Jeremiah discovers a plot against his life by members of his own priestly clan who want to silence his message.

Psalmody: Psalm 54
“Save me, O God, by your name, and vindicate me by your might.”
– The poet prays for deliverance from murderous enemies.

Second Reading: James 3:13-4:8a (appointed: James 3:13-4:3, 7-8a)
“Where there is envy and selfish ambition, there will also be disorder and wickedness of every kind.”
– The author speaks to the Christian community about the chaos that comes from their passions and desires, urging them to “resist the devil” and submit themselves to God.

Gospel: Mark 9:30-37
“On the way they had argued with one another who was the greatest.” – Jesus is again teaching his disciples about his coming death and resurrection in Jerusalem, but they are arguing who will get the seats of power when they get to Jerusalem.

Image: Cloisters Cross, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55094 [retrieved September 14, 2015]. Original source: http://www.flickr.com/photos/peterjr1961/4124100780/.

Children of God

Friday

1 John 3:1-7

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Stained glass (detail) in the Chappel of Eyneburg, Belgium

See what love the Father has given us, that we should be called children of God; and that is what we are.

There are things we don’t hear in this simple but wonderful sentence. We ordinarily use the term “children of God” somewhat loosely – or broadly – to refer to the whole human family. We use it as a natural corollary of calling upon God as Father. We use it in the baptismal liturgy – especially when we deemphasize the idea of dying and rising with Christ, or the washing away of sins, and focus instead on baptism as an adoption into the family of God.

But in the first century this is not a normal way of speaking. We may belong to the people of God, we may be children of Israel, but the phrase “children of God” implies something much more. It contains a grant of honor not unlike someone being named to the Daughters of the American Revolution or to Phi Beta Kappa. To be named a son or daughter of the emperor makes you a member of the noblest family on earth – second only to God. To be a child of God ranks you above the emperor.

Of course, these children of God are called to wash one another’s feet. Christ came among us as one who serves. We are sent as emissaries of God’s mission. But nevertheless this title “children of God” carries unimaginable honor.

The phrase “children of God” (“sons of God”) is used in the Old Testament for the members of the heavenly court (Genesis 6, Job). In Psalm 82 these are the gods of the other nations who serve like local kings at the consent of the conquering emperor. Failing to observe the high king’s policies of justice and mercy they are deposed from their thrones.

In the wonderful meditation of Psalm 8 the poet exults in the honor that God has bestowed on humanity, ranking them just beneath these heavenly beings:

3When I consider your heavens,
the work of your fingers, the moon and the stars, which you have set in place,
4what is man that you are mindful of him,
the son of man that you care for him?
5You made him a little lower than the heavenly beings
and crowned him with glory and honor

But now Jesus declares, Blessed are the peacemakers, for they will be called children of God.” And when pressed about the resurrection says of the resurrected, they cannot die anymore, because they are like angels and are children of God.”

We who were once – in our best – a little lower than the angelic beings now, at the very least, are equal to them. We are members of the heavenly household.

It might be easier to imagine this to be true once we have passed over from death into the life of the resurrection, but our author of 1 John declares we are God’s children now. Whatever else the world may say about us, however much the world may despise us, however high or low we may rise or fall on the social scale – none of that has any enduring value. We are God’s children now.

To be named a member of God’s household is an incredible act of divine grace, faithfulness and love: “See what love the Father has given us.” We should exult in it. We should respond with praise and adoration. But we should also think twice, thrice and more about any word or deed or silence that betrays the honor or the mission of God’s house.

 

By User:Lusitana (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html), CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0/) or CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)%5D, via Wikimedia Commons

Practice, practice, practice

Sunday Evening

Psalm 147

Lutheran Altar7 Sing to the Lord with thanksgiving;
make melody to our God on the lyre.

Today was Boy Scout Sunday. Our troop served coffee hour and joined us in worship.  I was reminded of the difference it makes when there is a larger number of people in worship. The energy of the service is different. The singing is stronger. The energy in the preaching is higher, because the feedback from the congregation is greater.

When I have been on vacation, I have tended to think I had an obligation to myself to find a worship service. I have thought “this is what Christians do” – they gather on the first day of the week to hear the word and share in the Lord’s Supper.

The time I had a sabbatical, the worship service was less of an obligation, but still something I did for what I received. It was a healthy pattern, a focal point of the week, an occasion for prayer and the sacrament. It was good for me. What I didn’t consider was that my presence – as one of many – made worship better for others.

I have told parents who bring infants for baptism that their children have a ministry in the church. One of the promises the parents make in the baptismal service is that they will bring their children “to the services of God’s house.” But we often don’t see them until the child is ready for Sunday School. It’s a shame. The ministry of babies in a congregation is to be babies. Babies attract a crowd. They make everyone smile. There is an “aaaw” effect that connects people to one another.

No one coos over me at this point in my life, but nevertheless each voice makes the worship of the church richer, fuller. I have not only an obligation to God to come thank and honor him with the first hour of my week; I have not only the privilege of hearing God’s Word and receiving God’s gifts; I have a ministry to the community to come and sing and pray and add myself to our shared experience.

There have been times I have been unable to sing, times when the prayers stick in my throat, times of grief and despair when I have needed the community to pray the prayers and sing the songs for me. Though I couldn’t get the words out, the community spoke them for me. I have understood this. And yet, I never thought about the importance of doing this for others when I was trying to decide on Saturday night whether to go someplace on Sunday morning.

We make worship about me. My convenience. My enrichment. My spirituality. (I had members of one church leave for another because the new church had a 45-minute 8:00 a.m. service and they could “get in and get out and still have [their] whole day.”) But worship is not just about me. It is about the community. I add something to their experience just by being there. So even if I got nothing else from the service, it would still be worthwhile, for I have been there for the sake of others. And this is the whole point of worship – to practice being people of God.

An Easter life

Thursday

Mark 1

File:Rembrandt Heilung der Schwiegermutter des Petrus.jpg

Rembrandt, Christ Healing Peter’s Mother-in-Law

30Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.

Matthew and Luke’s gospels have a different temper than Mark. The crisis years of the Jewish War are further behind them. Their communities are not swollen with refugees and feeling the urgency of the moment. They are the householder faithfully plowing the ground, sowing the seed and living out the Gospel day by day. The same claim is there: God has come into the world in Jesus and he is our risen Lord who will reign over a world made new. The same mission is there, but the elements of teaching and faith formation receive greater accent, and these later Gospels attend to matters of daily life in the church and to practical questions like “How often should I forgive?” Mark is focused on this moment, not the long haul.

But what we hear in Mark is not a mere youthful exuberance or a desperate time. What we hear is this profound and stunning news that a dramatic new reality is loose in the world. Satan’s realm is being beaten back. The oppressed are being freed. The hungry are being fed. The light of a new world is shining.

It is easy to be swamped by the weariness of the world, its endless warfares and sorrows, the waste of its wraths and sorrows. But Mark’s urgency reminds us of the grace, power and urgency of our mission. For whether the kingdom of God is coming today or centuries from now – today it came to Peter’s mother-in-law. Today she was ill. Today she was in need. Today he life was diminished by fever. Today life’s woes had its grip on her – and they brought Jesus to her. Here was a healer, here was the voice that commands demons, here was the word of life that sets people free, here the anointed of God, the Christ who raises us up.

Jesus took Peter’s mother-in-law by the hand and “raised her up.” It is the same word that is used of Jesus’ resurrection. It overdoes it to say Peter’s mother-in-law was resurrected by Jesus, but she was raised into an Easter life.

She was raised into a restored life. She is returned to her place in the family and community. And though this phrase, “she began to serve them,” rings oddly for us in our time, it is important to see that she was given her life back. And her service is of special significance, for this word “to serve” is the verb of ‘diakonia’, service, from which we get deacon. It is a word of great import for us, for the Easter life, the raised-into-wholeness life, is a life of service.

Immediately, they brought Jesus to Peter’s mother-in-law, and by Jesus’ hand she is raised into an Easter life. For such a mission we should all feel Mark’s urgency. And for such an outcome, we should all feel the hand of Christ in ours.

 

Rembrandt [Public domain], via Wikimedia Commons

Wise or Foolish?

Wednesday

Matthew 25

File:Schadow,FW-Die klugen und törichten Jungfrauen-3.JPG

Tending the flame: Close up of Friedrich Wilhelm von Schadow, The Parable of the Wise and Foolish Virgins

8The foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ 9But the wise replied, ‘No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.’

I was always troubled as a child by the fact that the five didn’t share. It seemed like the kind of thing Jesus would expect us to do. After all, weren’t we told to share our food with the hungry poor? The blessed of the Father hear Jesus say, I was hungry and you gave me food in the parable of the sheep and goats. The rich man is in torment for not sharing with Lazarus at the gate. And then there is John declaring: “Let him who has two coats share with him who has none.”

But this parable is not about sharing. It is about wisdom and folly, about understanding the times, about serving your lord.

If we change the parable so that it is a CEO delayed in returning from takeover negotiations, and ten junior execs waiting with last minute spreadsheets – we wouldn’t expect the five to share data with those who were not prepared. We would nod our heads and acknowledge that the prize goes to the prepared.

Or ten people waiting for rush seats to the theater – should the five who left the line to use the restroom, grab a sandwich and get their coat expect to have their place preserved?

The prize goes to the prepared.

The bridesmaids are not friends of the bride from school; they are like an honor guard, young maidens of client families come to honor their patron. They have come to give him and his bride a grand candlelight reception. Their families depend upon the bridegroom’s favor. He is their guardian in civil matters. He is their security net in time of crisis. They are eager to serve him however they can, for he is their benefactor.

For the bridesmaids to show up unprepared for whatever he may need is folly. And disrespect. The five wise know whom they serve, and how much he means to them. They are prepared.

So the parable asks a simple but discomfiting question. Are we wise or foolish? Are we prepared for service or nonchalant? Are we awake and watchful or dulled by the lures of the world? Are we eager and prepared to serve our Lord? Do we recognize what is asked of us? Will our master say of us, I was hungry and you gave me food”?