Promise and trust

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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

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Of royal weddings

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Watching for the Morning of October 15, 2017

Year A

The Eighteenth Sunday after Pentecost:
Proper 23 / Lectionary 28

Politics makes for strange bedfellows, so the saying goes. Those running for office often find themselves on stage or at dinners with political adversaries. Some invitations are fraught with difficulty. If I accept, I alienate this portion of the voting public; if I don’t accept, I alienate others. Invitations are not always simple.

The wedding invitation in the Gospel reading for this Sunday is not simple. It comes from the king. To refuse the king is dangerous. To refuse the king is an act of rebellion. You would only dare such a refusal if you thought he was no longer powerful enough to take revenge. You would refuse only if you had betrayed your king and given your allegiance to another.

Matthew’s account is much more overt than the story in Luke. Here the host is a king and the rebellion open and defiant. Jesus says not only that the invitees “made light of it and went away, one to his farm, another to his business,” but that “the rest seized his slaves, mistreated them, and killed them.”

We are talking about Judea, now, and Jerusalem, and the murder of the prophets – and the murder of Jesus. The slaughter of the rebels and burning of Jerusalem by Rome in 70 CE now echoes through the parable. There are consequences to rebellion. Destruction follows when you misjudge who is the true king, when you misjudge who truly holds power.

The invitation to feast at God’s table is not simple. It is full of grace, but it means giving up wealth and privilege. It means embracing all as your neighbor. It means taking up the cross, risking all for the path of peace.

This is not a partisan parable – as if God were going to get “those people” who are “not like us” in the end. This is a prophetic warning to the leaders of the nation. This is a prophetic warning to us all. We are invited to the table of peace. The welcome is given to all to come to the feast that knows no end. But an invitation is not a simple thing. Refusal is rebellion. And the consequences are fateful.

So Sunday we will hear God’s great promise in Isaiah to prepare a banquet for all people. And we will sing with the psalmist that the LORD (the LORD alone) is our shepherd/king. And St. Paul will urge Euodia and Syntyche to choose reconciliation – and for the community to help them – and to keep their minds on what is true, honorable, just, pure, pleasing, commendable, excellent and worthy of praise. And the parable of Jesus will warn us not to take lightly the gift of God or dare to show up at the wedding feast to come without being clothed in Christ.

An invitation is a great gift. But is not a simple thing. It bids us choose to whom we will show allegiance.

The Prayer for October 15, 2017

Gracious God, shepherd and guardian of our souls,
keep us from the folly that would spurn your grace
and grant that, clothed in Christ,
we may know the joy of the eternal wedding feast;
through your Son, Jesus Christ our Lord.

The Texts for October 15, 2017

First Reading: Isaiah 25:1-9
“On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wines.” – Following a section of the book of Isaiah containing words of judgment against the nations surrounding Judah and Israel, we are given an oracle of salvation declaring a day when God will gather all people to a feast on Mt. Zion.

Psalmody: Psalm 23
“The LORD is my shepherd, I shall not want.” – The language of shepherds is used for kings in ancient Israel – but here the poet declares that God is the one who guides, protects and prepares for him God’s royal banquet.

Second Reading: Philippians 4:1-9
“Rejoice in the Lord always; again I will say, Rejoice.”
– Paul begins his concluding remarks to the believers in Philippi with a series of exhortations about their life together both to specific individuals and to the community as a whole.

Gospel: Matthew 22:1-14
“The kingdom of heaven may be compared to a king who gave a wedding banquet for his son.” – With a story about a royal wedding and the vassals of the king who declare their rebellion by refusing the king’s invitations and abusing his messengers, Jesus presses his attack against the leadership of the nation who have aligned themselves with the empire of Rome rather than the reign of God.

Image: https://commons.wikimedia.org/wiki/File%3AWedding_Supper_-_Martin_van_Meytens_-_Google_Cultural_Institute.jpg Martin van Meytens [Public domain], via Wikimedia Commons

Of cisterns and crosses and imperishable life

File:Iran, désert - Yakhchal inside - intérieur d'une glacière - persian cooler (9246947525).jpg

Watching for the Morning of September 3, 2017

Year A

The Thirteenth Sunday after Pentecost:
Proper 17 / Lectionary 22

Faithfulness, suffering, deliverance – troubling truths rattle through the texts for this Sunday. Jeremiah, who experienced great opposition, shame and humiliation for his message, cries out against God at what feels like God’s betrayal or abandonment. The poet of our psalm declares his innocence in his call for God’s deliverance. And Jesus lays out the path before him through torture and crucifixion, asserting that all who would be his followers must also take up the cross.

What does it say about us as human beings that we should be so resistant to the voice of the eternal? Why does a simple call to love God and neighbor evoke such passionate hostility from a nation’s leaders? Why do we so clutch at privilege, power or position that we would throw a prophet into the mud at the bottom of a dry cistern? Why does Martin Luther King, Jr.’s call to nonviolence end with a bullet? How is it possible to wish to purge Europe of its Jewish citizens and enlist nations in the enterprise, driving the trains, guarding the gates, issuing the orders, carrying them out?

Why does the call to feed the hungry and clothe the naked evoke scorn and derision? I remember my stepfather exploding in derision and anger after I related a high school church retreat that involved a trust walk. Would I let a black panther lead me? He would lead me out into the street before a speeding car. I was a fool for imaging there was goodness in others, that they wouldn’t harm the vulnerable. Maybe I was. It’s quite clear that we as human beings have the capacity to plunder the weak. It might be hard to do face to face; but not so hard from a distance. Yet even still, consider how many men, women and children are bruised and battered by their most intimate companions.

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So there is a cross to carry for those who would live compassion and faithfulness to neighbor. There is a scorn to endure. There are cisterns waiting. There are Golgothas. It is sweet to hear Paul say: “Let love be genuine; hate what is evil, hold fast to what is good,” but he doesn’t stop there.

14Bless those who persecute you; bless and do not curse them. 15Rejoice with those who rejoice, weep with those who weep. 16Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. 17Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18If it is possible, so far as it depends on you, live peaceably with all. 19Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” 20No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” 21Do not be overcome by evil, but overcome evil with good.

It is a noble life. But it is not simply a noble ideal; it is our true humanity. It is the life for which we were created and the life of the age to come. It is what Jesus means about being born from above. But there are hammers and nails waiting for those who dare to be so “weak.”

Only this is not weakness. It is courageous and difficult work to live such a life. We do so – or try to do so – because of the promise that “those who lose their life for my sake will find it.” We do so because this life is eternal. We do so because we have felt the breath of the Spirit. We do so because, on the third day, Mary Magdalene went to the tomb and found it empty.

The Prayer for September 3, 2017

Gracious God,
the mystery of your redemption is revealed
in the life, death and resurrection of your Son.
Grant us the will and desire to follow where you lead
and to give our lives in the service of your perfect love;
through your Son, Jesus Christ our Lord.

The Texts for September 3, 2017

First Reading: Jeremiah 15:15-21
“Truly, you are to me like a deceitful brook, like waters that fail.”
– Faced with persecution and imprisonment for his prophetic word, Jeremiah cries out against God, and God answers with a promise: “If you utter what is precious, and not what is worthless, you shall serve as my mouth…I will make you to this people a fortified wall of bronze; they will fight against you, but they shall not prevail over you.”

Psalmody: Psalm 26:1-8
“Vindicate me, O Lord, for I have walked in my integrity.” – The poet prays for deliverance and declares his innocence.

Second Reading: Romans 12:9-21
“Let love be genuine; hate what is evil, hold fast to what is good.” – Paul continues his exhortation to the community in Rome, urging them to faithfulness in their life together.

Gospel: Matthew 16:21-28
“From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised.” – Following Peter’s confession at Caesarea Philippi that Jesus is the Messiah, the anointed of God, Jesus begins to teach them of the destiny that awaits him in Jerusalem. His followers, too, must be prepared to take up the cross, “For those who want to save their life will lose it, and those who lose their life for my sake will find it.”

Image 1: https://commons.wikimedia.org/wiki/File%3AIran%2C_d%C3%A9sert_-_Yakhchal_inside_-_int%C3%A9rieur_d’une_glaci%C3%A8re_-_persian_cooler_(9246947525).jpg By Jeanne Menj [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

Image 2: https://commons.wikimedia.org/wiki/File%3AColina_de_las_Cruces%2C_Lituania%2C_2012-08-09%2C_DD_12.JPG Diego Delso [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons

Carrying the cross

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Thursday

Luke 14:25-33

27Whoever does not carry the cross and follow me cannot be my disciple.

When I was twelve or so I learned how to tie a hangman’s nose. I don’t know why it interested me. Perhaps it was due to the westerns I had watched on TV. Perhaps it was because my cousin, who showed it to me, invested it with a certain emotional energy – it was ‘cool’. Perhaps it’s just because the knot itself was an interesting puzzle. As a white boy in the California suburbs it had no other meaning to me. It did not speak of terrorism, of the brutal realities of Jim Crow segregation, of the violence we would come to see thanks to Bull Connor and his dogs, billy clubs and fire hoses. The knot had the vague numinous power of something associated with death, but it did not fill me with the fear of lynching for failing to respect the strict social requirements of the dominant culture. It is only later that I learned that this knot was a symbol of terror and oppression.

Such was the cross in Roman hands. It was an instrument of subjugation, a brutal demonstration of power and the consequences of challenging that power. Any sign of resistance on the part of a slave towards his master, any rebellion against the social order, was answered with this bloody instrument.

We wear crosses of gold and silver, now, adorned sometimes with precious jewels. We put them on bumper stickers and doorknockers and give them as wedding gifts for a new couple to put on their living room wall. Imagine giving a newly married African American couple in the 1950’s a hangman’s noose for their wall.

The cross has been robbed of its power. For the generation threatened with crucifixion in the arena, fed to the lions, or used as the ancient equivalent of cannon fodder for mass entertainment – for this generation the meaning of the cross was quite clear. They had taken the symbol of oppression and used it as a symbol of liberation. They took the instrument of Roman dominion and used it to proclaim God’s dominion. The symbol of Rome’s power became a witness to the ultimate triumph of the reign of God.

To take up the cross was to endure the hostility of the world for the sake of the world to come, the world God was creating, the world where all imperial powers are thrown down, all injustice overthrown, where debts are released and prisoner’s freed, where neighbors are loved and bread is shared, where the honored are not those who rule but those who serve.

Those who live in “the real world” mock the “starry-eyed dreamers.” But Jesus was not a dreamer. He saw the world clearly. He knew his fate. Yet all the might of imperial Rome could not silence his witness that a world in which the Spirit of God governed was coming – indeed, was already present. Sins were forgiven, the sick healed, the scattered gathered, the dead raised. Bread was already being shared, the light shining, a new creation dawning.

Those who would follow in Jesus’ footsteps must be clear-eyed, too. It’s not a requirement to give up everything to follow him; it’s just a fact. You can’t hold on to a dying world and participate in a new one. You can’t hold on to hate and follow love. You can’t hold on to fear and follow faith. You can’t hold on to wealth, power and privilege and follow hope, mercy and service.

The dying world doesn’t go away easily. Hate and fear, violence and shame abound in us and around us. And the dying world resists the birth of the new. Always. But the new is come. And those who would be disciples should recognize that we are not on a pilgrimage to the old Jerusalem (after which we all go home to our same old lives); we are on a pilgrimage to the New Jerusalem, the city God creates, the world God governs, the community where the fruits of the Spirit reign: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.

 

Image: https://commons.wikimedia.org/wiki/File%3AGelati_Gospels_MSS_(2).jpg By Anonymous (Center of MSS (Tbilisi, Georgia)) [Public domain], via Wikimedia Commons

Radiant with Heaven’s glory

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Watching for the Morning of February 7, 2016

Year C

The Feast of the Transfiguration

As we stand at the threshold of Lent and its journey to Jerusalem and the cross and resurrection, this final Sunday after Epiphany takes us to the Mount of Transfiguration. There, the chosen one of God, anointed with the Spirit, and declared God’s “Son” at his baptism, is made radiant by the presence of God. It is a story sandwiched between two passion predictions. Jesus is pointing his followers to his destiny: he will suffer and die and on the third day be raised.

This teaching is beyond anyone’s comprehension. No one has imagined such a destiny for the Messiah. The disciples don’t understand. We don’t understand. God should fix things not suffer them, right wrongs not endure them. God should vanquish enemies, not be their victim.

This is why, if you read the extended version of the appointed text, you will hear Jesus say: “You faithless and perverse generation, how much longer must I be with you and bear with you?” (And if you are reading the extended version, you should go all the way through their incomprehension in verse 45.)

Jesus is the crowning revelation of God. Like Moses at Sinai and Elijah in the cleft of the rock, Jesus climbs up the mountain into the cloud of God’s presence. But Moses and Elijah appear not as Jesus’ equals, but to bear witness to him. They discuss his “departure”, his coming death and resurrection (literally his “exodus”), and in the end Jesus stands alone and the voice of God declares to the sleepy-but-startled-into-wakefulness, terrified-in-the-presence-of-God disciples: “This is my Son (a royal title), my Chosen; listen to him.”

Following Jesus is not for the faint of heart. And yet it is for the weary and heavy laden. It is demanding, yet full of grace. It promises life, but asks us to lay ours down. It forgives, but requires us to forgive. It loves, but requires us to love. It shows Jesus mighty against the demonic realm but helpless upon the cross. But even on the cross exercising kingly mercy.

It’s no wonder the disciples are confused. This is not the kind of Messiah for whom they have hoped. The Romans are forgiven not judged, enemies to be loved not conquered. Hundreds of years of foreign oppression goes unavenged, replaced by a mission to gather them all into the wide net of God’s mercy and grace. How can it be?

So here, in Sunday’s Gospel, we see Jesus bathed in the light of God’s presence. And here, with Peter, James and John on the mountain, God summons us to attend, to listen, to hear, to devour Jesus’ teaching and understand his deeds.

It is a vision meant to sustain us through Good Friday so that we are still in Jerusalem on Easter morn, ready to witness the eighth day, the day of new creation.

The Prayer for February 7, 2016

Holy and Gracious God,
wrapped in mystery, yet revealed in your Son Jesus.
Renew us by the radiant vision of your Son;
make us ever attentive to his voice and worthy of your service;
through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for February 7, 2016

First Reading: Exodus 34:29-35
“As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God.” – Moses’ face shines from the radiance of God’s presence.

Psalmody: Psalm 99 (Psalm 2 is the appointed psalm; Psalm 99 the option)
“The Lord is king; let the peoples tremble!”
– The psalmist sings of God as ruler of all, and of Moses and Aaron with whom God spoke.

Second Reading: 2 Corinthians 3:12 – 4:2
“We act with great boldness, not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside.” – Paul, writing to defend his ministry and to be reconciled with the Corinthian congregation, uses the image of Moses covering his shining face as a metaphor of the fading glory of the covenant at Sinai compared to the more glorious covenant in Christ.

Gospel: Luke 9:28-36 (Optional: Luke 9:28-43)
“Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white.”
– In a narrative rich with imagery from Moses on Mt. Sinai, three disciples see Jesus radiant with the Glory of God and consulting with Moses and Elijah. They hear God’s voice declare again that Jesus is “my Son”, bidding them to listen to him.

 

Image: https://commons.wikimedia.org/wiki/File%3AAlexandr_Ivanov_015_-_variation.jpg by Alexander Andreyevich Ivanov [Public domain], via Wikimedia Commons

 

“The prudent will keep silent”

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Early Christian Martyrs: Polycarp, Vincent of Saragossa, Pancras of Rome, and Saint Chrysogonus

Sunday Evening

Amos 5:6-7, 10-15

10They hate the one who reproves in the gate,
and they abhor the one who speaks the truth….
13Therefore the prudent will keep silent in such a time;
for it is an evil time.

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Early Christian Martyr, St. Perpetua

We all know there are times its best to keep your mouth shut. And though the United States has a tradition of a more or less free speech – free speech we don’t tolerate well when it burns flags, or criticizes the nation, speaks up about injustice or opposes a war – we understand the principle, at least. Monarchies and dictatorships have much less room for unregulated speech. Jeremiah’s message gets him ‘arrested’ and thrown into a the mud at the bottom of an empty cistern – ‘arrested’ in quotes because it implies a judicial procedure rather than the SS knocking at your door in the night…or, rather, not knocking.

There are times to keep your mouth shut: when the powers that be are against you, when the mood of the country is against you, when the nation has set itself on a destructive path (The March of Folly), when “it is an evil time”.

But listening to this reading in worship this morning I realized the irony that though the prophet declares he lives in a time when “the prudent will keep silent”– he, himself, is not silent. He dares to name the injustice of his day. He dares to challenge the ruling powers. He dares to challenge the dominant ideology, declaring that God is not on their side.

After David has contrived to murder Uriah to cover his affair with Bathsheba, Nathan comes to the king with a parable that incites the king’s wrath at an injustice by a man of wealth and power – and then points his long bony finger at the king and says, “You are the man.” It is evidence of David’s sincere faith that Nathan survives.

When the worship of Baal (god of the storm) became the practice of the monarchy in Israel, Elijah announced that the LORD would send no rain. During the famine, Elijah was forced to hide in the wadi of the river Jabbok – and then outside the country in the home of the widow of Zarephath. The king called him “my enemy” and accused him of being the source of the nations trouble. The Queen sought to kill him (and all the prophets of the LORD).

At the command of the king, Zechariah was stoned to death in the temple courtyard.

And, of course, Jesus is crucified.

So, when Jesus bids us take up the cross, there is a rich lineage of prophets and martyrs to share our journey, from Polycarp and Perpetua & Felicity to Martin Luther King, Jr. Speaking the truth in love, decidedly. But daring to speak truth nonetheless. They recognized the time, but answered the call to not be prudent.

 

Polycarp, Vincent of Saragossa, Pancras of Rome, and Saint Chrysogonus.  Image: By at Sant’Apollinare Nuovo, Ravenna [Public domain], via Wikimedia Commons.  Pagelink:https://commons.wikimedia.org/wiki/File%3APolycarp%2C_Vincent%2C_Pancras_and_Chrysogonus.jpg
Perpetua: Image: By onbekende Venetiaanse kunstenaar. [Public domain], via Wikimedia Commons.  Pagelink: https://commons.wikimedia.org/wiki/File%3APerpetua.jpg

Only one pedigree

Friday

Mark 8:22-38

File:Nave of Salisbury Cathedral, with Sibirica Minor II in foreground - geograph.org.uk - 188287.jpg34“If any want to become my followers, let them deny themselves and take up their cross and follow me. 35For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.”

The adult leaders of our youth group wrote this verse in a small Bible they gave to me as I went off to college. It was one of those words that haunts – a word that continues to return, helping to shape your life at many points along the way.

It is by no means the only reason I accepted a call to an inner city parish in Detroit, but it was part of it, this notion that the Christian life is not what you can gain but what you can give, that courageous faith is willing to take great risks, that Christian faith is about radical discipleship.

But this word of Jesus isn’t really about individual, heroic faith. Nor is it about self-denial in the way we might imagine personal sacrifice. It is about the community we dare to choose.

In the world of the scriptures, a person is defined by the facts of their birth – by family and clan, by their village, by their people. When invited to meet Jesus, Nathanael says: Can anything good come out of Nazareth? and everyone in that day would have understood that the answer was “No.” Matthew and Luke go to some length to explain that Jesus is really from Bethlehem, the city of David, and not from Nazareth – because royalty comes from Bethlehem, but nothing good from Nazareth. When his opponents want to dismiss Jesus they say, Isn’t this Joseph’s son? He is a carpenter, nothing more.

To deny yourself is to turn away from the social fabric that gives you your identity and take up a new identity in a new community, a new household, a new family, a new people.

Once you were no people,” writes the author of 1 Peter, “but now you are God’s people.” To deny yourself is to deny your social identity and receive a new one as a citizen of the kingdom of God, as a member of the community that follows Jesus.

When Ananias and Sapphira bring only part of their offering, the problem is not that they gave only half, or that they lied about their gift, but that they were unwilling to “deny themselves”, unwilling to let go of their old identity and enter fully and unreservedly into the community of disciples.

It is an interesting question for us who tend to derive our identity from our accomplishments, our work, our children, our possessions. Jesus is not saying that you must let all that go. He is saying that our identity, our sense of self, our commitment and belonging, is in Christ and his band of followers. We are citizens of the City of God not citizens of Rome or any of its lookalikes.

This is why Jesus talks about hating mother and father. This is why he says you cannot serve God and possessions.” This is why No one who puts a hand to the plow and looks back is is fit for the kingdom of God. We can have only one pedigree: either the one that comes from the world around us, or the one that bears the name of Jesus.

 

Image: font and nave of Salisbury Cathedral.  Peter Facey [CC BY-SA 2.0 (http://creativecommons.org/licenses/by-sa/2.0)%5D, via Wikimedia Commons

Taking up the cross

Wednesday

Mark 8:31-38

File:Diorama of Lunch Counter Sit-Down Protests - National Civil Rights Museum - Downtown Memphis - Tennessee - USA - 01.jpg

Diorama of Lunch Counter Sit-Down Protests – National Civil Rights Museum – Downtown Memphis – Tennessee.

34 He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me.

It’s important that we understand what it means to take up the cross. Jesus is not talking here about enduring the trials and tribulations of mortal life. This is not an exhortation to endure nobly a weak heart, a rebellious daughter, or a drinking husband. Life has many crosses to bear – but these are not the one to which Jesus refers. Jesus is headed to Jerusalem. There he will encounter the entrenched power and privilege of the wealthy elite who have made their alliance with Roman imperial power. They are the movers and shakers of their time – only they were not movers and shakers but preservers and defenders of the status quo. They would say, “Preservers of the peace,” but Jesus has suggested they are preserving their privilege not the way of God, the way of justice and mercy.

An encounter with power can have only one outcome. They will do everything they can to shame and discredit and silence Jesus. Stripped naked, tortured, mocked – “Come on down if you are the Christ!” – and crushed. Powerless. Worthless. A worm not a man.

Follow the Freedom Riders and you can expect spit and violence. Follow the young people at the “Whites Only” lunch counters and you can expect hate and vitriol (see photo).  Speak up in their defense and you will incur the wrath of your neighbors. Those with any sense are silent. Those who would keep their jobs did not dare to register to vote during that Freedom Summer – or dare say that African-Americans had a right to vote.

This is what it means to bear the cross. To endure the hostility, shaming and violence of the powerful because you stand on the side of the kingdom.

The disciples are altogether unprepared to do this. Peter rebukes Jesus for trying to suggest this is what Jesus will find in Jerusalem. But Jesus knows this is no victory march into the halls of power. The way to the kingdom involves a much more traumatic convulsion, a dying and rising – even as the path of becoming a disciple involves dying and rising. Peter will betray Jesus before he becomes the Peter who feeds Jesus’ sheep, before he becomes the Peter who heals the lame man at the temple, before he becomes the Peter who would serve God rather than man, who baptizes Cornelius the Roman Centurion, who is crucified upside down in Rome because he said he was not worthy of dying as Christ did. The soldiers gladly obliged.

Letting go of life in order to find it. Letting go of the privileges of this world for the sake of the new world dawning in Jesus. Taking up the cross cast by a world that wants not to change, wants not to be born from above, wants not to die and rise. This is the awesome, terrible, holy, liberating journey of following Jesus.

 

Photo: By Adam Jones, Ph.D. (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)%5D, via Wikimedia Commons