March 28, 2010
Palm Sunday
Luke 29:28-40
Isaiah 50:4-9a
Psalm 31:9-16
Philippians 2:5-11
(prayer)
“Hosanna” is a cry of victory: an affirmation of safety. Literally, it means “save us”, but in the context of the Palm Sunday story, it makes more sense to think of it as “we’re saved!”
When Jesus and his followers arrived, Jerusalem was in a festival atmosphere. There were several people in town because of the Passover. There were pilgrims from all over the Hebrew lands. There was likely an increased military presence. If not simply because of the increased crowds, then because Governor Pilate was in the city to personally oversee the goings on. Passover is a celebration of national freedom. It commemorate the story of Moses and how the people gained their freedom from slavery in Egypt, some three thousand years earlier.
Although, the Hebrew people were not enslaved to the Roman Empire, they lived under its rule and were not truly independent. There was a history of revolt in the region of Judea. A couple hundred years before Jesus, there was a defiant family known as the Maccabees who had some measure of success rebelling against the roman occupiers, before things tightened up again.
One can imagine that each year the Passover festival in Jerusalem drew a bit more cautionary attention from Pilate and his soldiers. Caesar would not look favourably on Pilate if the valuable trade routes than ran through the region of Judea were disrupted.
//
We can wonder how much attention Jesus’ entry into town on that first day of the week attracted among the Roman soldiers. Luke tells us that some fellow Jews (some Pharisees) wanted Jesus to tell his “disciples to be quiet, but was there a Roman reaction?
Were the palm-waving crowds noticed?
Did the shouts of hosanna raise any eyebrows and the potential start of a revolt?
Even more, did anyone take note of the style of Jesus’ entry? It may have had the look and feel of a regal, powerful parade, but Jesus was riding a donkey – hardly the image of the one who will force his way into the city with a plan of revolt. There are ancient accounts that it was an invitation to peace for someone to come on a donkey, as opposed to coming in full armour on a war horse. A few verses after the passage that was read today, Jesus’ wept a prayer for Jerusalem – how the city seemed to be ignoring opportunities that “make for peace” (cf. Luke 19:41). Did Jesus’ non-violent motivations get noticed?
//
The biblical record certainly does note that there were increased concerns about Jesus by some of the religious elite in Judea. Jesus was treading on someone else’s turf! He was a northern peasant travelling preacher. He did not measure up to the Jerusalem temple leaders.
Jesus did get noticed when he challenged the market-type shops set up at the temple. Luke is quite general: saying that Jesus drove out those who were selling things there. Other gospels say that these were shops for pilgrims to exchange their foreign coins for temple currency and to buy lambs and birds for ritual offerings. Realistically, these shops make sense. Many of the pilgrims would have travelled long distances to be in Jerusalem for the Passover. These opportunities would have been helpful.
Often, we assume that Jesus saw these shops as an inappropriate activity within the temple. And maybe that was so. But the common psalm that is quote in the gospel accounts of this event, implies that there may have been more going on. The situation may have included the shopkeepers taking advantage (economically) of the pilgrims. My house should be a house of prayer – you have made it a den of robbers!
The so called “cleansing of the temple” may have been a statement about worship and it may have been a statement about economic justice. Either way, Jesus must have been noticed at that point.
Any kind of large public disturbance like this would have come to the attention of the roman authorities. If Passover tended to make them nervous – then a mini-riot at the temple would made them out-right concerned.
Not long after Jesus’ non-violent entrance, his reputation turns on a denari and he is labelled as a disturber of the peace.
There was already a religious dimension to the opposition to Jesus, now, there was a political one. Ad to that what seems to be a break in the unity of Jesus’ followers and shouts of hosanna quickly fade.
These new factors pretty much sealed Jesus fate as the story unfolds.
//
I wonder, as Jesus became increasingly aware of the path he was on, if Psalm 31 came to mind. Be gracious to me, God, for I am in distress. I am the scorn of all my adversaries, an object of dread to my acquaintances.
Part of the Holy week story is Jesus praying for God’s help and support in the situation he was facing. Luke quotes Jesus praying, “Father, if you are willing remove this cup from me; yet not my will but your will be done.” (Luke 22:42). That sounds an awful lot like verse 15 of Psalm 31: “My times are in your hand; deliver me from the hand of my enemies and persecutors.”
From within Jesus own group of followers, the authorities are aided in arresting Jesus in the dark of night away from any large crowds.
From among Jesus’ own people, those whose views were threatened by Jesus view of God and the call to let the love of God reign, even at the expense of the structures of religion.
From the seat of power, Jesus was small potatoes. He had a following to be sure, but they weren’t any real threat. A quick show of power and authority and his movement would scatter and fade away. Chop off the head and the body would die. Even though, the case was flimsy, Jesus didn’t have the connections to save his life. He was included among others who had done wrong by the empire and Jesus was crucified – executed as an enemy of Rome.
//
That was it. Adoring, palm waving crowds gave way to angry shouts for crucifixion.
//
Today is Palm Sunday. In just seven days, it will be Easter. Because for many people, church is a Sunday activity, it is important for us to limit our focus today on the palm parade. So today is also called Passion Sunday.
There are opportunities to further experience the events of Jesus last week here at St. David’s: Thursday evening at 6:30pm, you can recall the night of Jesus’ last supper and arrest; Friday morning at 10:30pm, you can hear the heart of the passion narrative as we focus on Jesus trial and execution. And for those of you who are able, I encourage you to take part in those special services – to ad depth to this time of year.
But for those who will move directly from Palm Sunday to Easter Sunday, I hope that you are able to hear the contrasts and diverse twists and turns that were part of Jesus’ path during his final week.
//
For me, when I reflect on the themes and messages of this coming week, I am struck by how difficult it is to stay steadfast when there appears to be no hope for success.
I think this is a common response. In a way it is a very healthy response. I am fond of saying things like:
Worry takes a lot of energy out of a person, so we do ourselves well to spend our worry-energy in areas where we can make a difference.
When we think that the chances of making any difference are slim or none, we might, quite logically, sort of give up!
That seems to be what happened to almost all, but the most loyal of Jesus’ followers. And even some of them gave up hope. Most famously, there was Simon Peter, who must have secretly hoped that somehow Jesus would walk out of Pilate’s courthouse with just a warning, but when the light of controversy shone on him, he could not bring himself to identify himself as a follower of Jesus.
It was easier for some of the women. It was quite acceptable for mourners to show anguish when a loved one was near death. There would have been no suspicion against the women among Jesus’ followers as they openly grieved for him as he was marched to the place of crucifixion.
Sadness and sorrow and hiding actually would be the desired response from the authority’s point of view. What they didn’t want to see was anger or protest. They didn’t see that among Jesus’ followers. That would have confirmed the speculation that the movement would die with Jesus.
And that was honestly the truth right up until Easter morning.
//
Palm and Passion Sunday points to our human nature of being able to adjust to what is needed in hard situations. For most people they will discover that in the wake of grief. We might have wondered: Where would we find our strength? How might we go on?
It can be an agonizing process, but the vast majority of us – eventually, discover that we adjust to the new reality: maybe changed forever, but adjusted.
We see that in the stories of holy week. Peter can’t help Jesus. So he adjusts his demeanour to blend in. In John’s gospel, he’s prepared to go back to his old job of fishing.
//
I think it is a bit of a mistake to lambaste Peter and the others for their lack of steadfast loyalty. We have something they did not. We know about Easter. In retrospect, biblical authors proof-texted a case of foreshadowing – implying that if the disciples had really paid attention, they would have seen Easter coming. The truth is they never saw Good Friday coming (Jesus’ death wasn’t even on the radar just a few days earlier); how could they have possibly seen Easter coming? // //
As hard as it is, each year I try to imagine experiencing Jesus’ palm and passion week without expecting Easter to follow. It is more hardship than hope; more fear than faith. And that’s okay. That’s real! It’s back to the original meaning of “Hosanna” – we are in trouble and we need help. That’s today. That’s Palm and Passion Sunday!
//
Let us pray;
Hosanna, O God;
Being us safety and comfort. Hold us in your steadfast love, especially when we can’t find enough strength to hope. Amen.
#37MV “Each Blade of Grass”
Sunday, March 28, 2010
Sunday, March 21, 2010
WITH PURPOSE
March 21, 2010
Lent 5
Isaiah 43:16-21
John 12:1-8
Mary Anoints Jesus (Jesus Christ Superstar – You Tube)
http://www.youtube.com/watch?v=wvhbRxXltf4
(prayer)
It was one of the most important stories about Jesus’ life that people talked about in the earliest years of the early Christian church. A woman causes controversy by anointing Jesus.
This story was shared and told widely – it was often closely tied to the earliest stories of Jesus’ crucifixion and resurrection.
There are very few events that were so universally important to the early church that, each gospel writer included them in their writings. The Good Samaritan: one gospel; “Turn the other cheek”, only in Matthew and Luke; Christmas stories are only in two gospels and they have some significant differences; “Father, forgive them they know not what they do” – only in Luke. Even the Last Supper meal only made it into three gospels.
But Jesus’ anointing joins a select group of recollections making its way into Matthew, Mark, Luke and John.
Now, the story bears the mark of being told over and over again in different places by a variety of storytellers. By the time the gospels were written (40 to 70 years after the events they describe) – at least three versions of the story, with some varied details were out there.
Luke contains the most unique version:
· First of all, Luke is different in that that gospel places the story in the middle of the narrative – in amongst other teaching, preaking and healing stories from the middle time of Jesus’ ministry.
· It takes place in an un-named city, where Jesus was a dinner guest of a local Pharisee named, Simon. The woman was a party-crasher – a woman of notorious reputation in the city. The story goes that the woman sobbed as she anointed Jesus’ head and feet. She seems to have embarrassingly tried to use her hair to wipe away the tears.
· Simon started to question Jesus’ authority: if he were really a prophet, he’d know that this woman was a sinner and he wouldn’t let her touch him.
· Jesus then told a story about forgiveness; and declared that the woman’s sins were forgiven!
//
Mark and Matthew are pretty close to each other, but markedly different that Luke:
· For these two gospels, the anointing took place in Bethany, just outside of Jerusalem and it was just a day or two before Jesus’ arrest and crucifixion.
· Coincidently, the host was named Simon, though he was not described as a Pharisee, but as a leper. That creates a different context right off the bat. In Luke, things took place in a respectable home and an outcast crashed the party. In Matthew and Mark, the host was a societal outcast.
· In Luke, it was both Jesus’ head and feet that were anointed; in Matthew and Mark, it is just his head - minor discrepancy.
· The woman in this second version does not appear to be an outsider, but someone who was already there in the house. The shock seems not to be about the woman’s character, but that the ointment is quite expensive (not an issue at all in Luke). There was concern that it was wasteful to use it instead of selling it and then using the proceeds for charitable activities. Neither gospel writer names the critic, other than to imply that several people were upset. [It’s always easy to complain after the fact, that things were not done perfectly.]
· Why even bring that up, after the ointment is poured, seems to be Jesus’ reaction. Don’t trouble her. It’s not like one jar of ointment was going to bring an end to poverty.
· Both of these gospels, compare this anointing to the burial ritual of anointing a body after death. Given the placement of the story near the end of Jesus’ life, it also serves as a foreshadowing what was still to come.
· Perhaps the key line in this version of the story is that Jesus proclaims the great value of the woman’s generosity: Wherever the gospel is preached in the whole world, what she has done will be told in memory of her. And that certainly was born out to be true – this story did endure. As I said, it made its way into all of our Biblical gospels. Ironically, although her actions were remembered, her name was not. The first three gospels simply refer to her as “a woman”.
//
Finally, we come to John, which was read from today.
· Like Matthew and Mark, John places the story in Bethany. And it is only a few days earlier, just before Palm Sunday. As well, John contains an explicit overtone of burial preparation. What is unique in John’s version is a familiar location: the home of Lazarus and his sister Mary and Martha. They had appeared earlier in John’s gospel. In fact, John says that it was this Mary who did the anointing.
· John’s gospel was most certainly the last of the Biblical gospels to be written, perhaps as late as the 80s or 90s of that first century, a decade or two after the other three gospels were written and began to circulate. Given that, in John, we can see some melding of the traditions expressed in the other versions. Like Luke, in John, it’s Jesus’ feet that are anointed and they are wiped by the woman’s hair. Like Matthew/Mark, there is a strong concern expressed about the missed opportunity to sell the expensive ointment and give the money to the poor. For other reasons that seem obvious to me, John names the critic as Judas, the one who would betray Jesus to the authorities only a few days later (obvious - in that if it makes sense for any of the disciples to be opposed to something involving Jesus, it would be Judas). And, as mentioned earlier, John gave the woman a name, likely more out of literary convenience that literal history - but as they say: poetic licence.
As we saw in the video clip earlier, Andrew Lloyd Webber and Tim Rice took even more poetic licence having “Mary Magdalene” anoint Jesus (a different Mary from Lazarus’ sister). I guess they didn’t want to introduce a new character either.
//
And I don’t mean poetic licence stuff that glibly. Yes, there are differences between these gospel accounts. And it is important to try and interpret that fact. But it is not a big concern for me. I have no problem when the Biblical writers took a little poetic license from time to time. That is a product of the human component to the biblical storytelling.
If I am limited only to a literal historical (off-the-very-pen-of-God) view of Biblical interpretation, then I would be forced to conclude that Jesus must have been anointed at least three times, by three different women, in three different homes (coincidently two of which were both in Bethany). “Jesus” having this special, outrageous experience on three separate, independent occasions? That just doesn’t make sense for me – which is why I am not a Biblical Literalist.
//
I believe that God has given me a rational, logical mind for the purpose of using it. I think that Jesus was almost certainly only anointed once, by a woman. And that it was a highly memorable moment, which was the stuff of good gossip for years. It had deep meaning in the time that followed Jesus’ death and resurrection. So popular and meaningful was this event that it was told over and over by countless storytellers – some of whom embellished a bit or added details to enhance the telling (every good story teller does that). When the gospel writers took the time to attempt an orderly written account of the impact of Jesus, this story may have seen some final tweaking to fit it into a particular gospel’s context.
//
Through all of that variety, I see a marvellous consistency: this woman offers a valuable gift to Jesus – I don’t mean valuable in terms of monetary cost (which it might have been), but ... valuable in terms of need and impact. I don’t imagine her doing this for Jesus, thinking, he’s worth the expense. I’ve been saving this up for somebody special.
Instead, I believe her purpose was (primarily) to see that an aching, tired body was soothed: the body of one whom she loved more deeply than she could express with words.
And the side benefits were that a room full of travellers’ sweat was perfumed; and assumptions and presumptions about what is right, who is worthy, became the topics of conversation. She did a good thing, as Jesus said.
Thank you to this woman for what she has done. It is good for us to remember her! For she reminds us to be mindful of what we do and the purpose that our actions can serve.
//
Sadly, some Christians have interpreted this passage as Jesus discounting a ministry to the poor in favour of 24-7 life of active praise and adoration. I don’t think we are let off the hook that easily. Clearly the totality of Jesus’ ministry and the major themes found in both the Old and New Testaments point to almost a requirement to uplift the poor so that they are no longer on the edge, but fully part of the community and have what is needed for life and living.
In fact, in a back-handed way, I believe that Jesus’ comment was really saying – Don’t think that one gift (no matter how generous) will solve the problems caused by the unfair distribution of society’s wealth and resources. Until we broaden our collective consciousness, unfortunately, you will have far too many opportunities to uplift the poor: both in the wallet and in the spirit. This woman’s actions didn’t change that. And don’t you forget it!
//
Too narrow of a ministry-focus can never be adequate. Praise and celebration needs to exist alongside service and outreach; alongside ministries of care and learning and hospitality. The pie is bigger that we sometimes want to admit.
Now, not one of us can each do it all – but as a community, we need to tend to the needs of the collective body, mind and spirit. We can know and share the love of God in many ways – and when we do, we should be doing this mindful of our purpose!
//
I hope that those of you who were able to come to worship here last week (when we were joined and lead by the participants of the Jr High Youth Rally) felt the value of the energy and excitement of that gathering. For some of you, the music and the style of the service may have been a new thing. Celebrate the new opportunities which God gives you to nourish and grow your spirits. As the prophet said this morning: 4319I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert.
As Isaiah spoke to the Hebrew exiles living as forced refugees in Babylon, God doing a “new thing” might have been words of hope that their exile would soon be over, that they would soon be able to travel through the wilderness back to Judah.
//
Each Generation, in fact, should be able to hear these words speaking to their time. God is eternally dynamic, always creating and re-creating.
· What paths lay before you?
· Where is the growing edge in your life?
· Where are the growing edges of our world and society that God might be calling us to discover?
· Where is our place in this movement where the boundaries of exclusion are torn down?
· What purpose can we serve to show and allow others to experience the soothing love and hope embodied in the life, death and resurrection of Jesus?
//
As our dwindling candles remind us we are nearing the end of our Lenten journey for 2010. Our Spring has come – the time of new life is upon us. And new things can be both opportunities for excitement and challenge.
//
Next week, as we continue in the Biblical narrative, things get complicated.
As Jesus’ journey takes him to Jerusalem, adoring shouts of praise and hosanna, quickly give way to whispers of concern and calls for violence.
There is a tough road ahead for us. But it is a road that we do not traverse alone. The God who spoke through Isaiah is with us - doing new things. We are not alone, as we venture into the familiar and the unknown.
//
This is a good thing. This is good news.
Thanks be to God.
Let us pray:
Help us listen to the voices that remind us where we have been and the guiding spirit that moves us through the here and now. God, give us a sense of holy purpose to follow Jesus’ Way. Amen.
Special Music: Rueben
Lent 5
Isaiah 43:16-21
John 12:1-8
Mary Anoints Jesus (Jesus Christ Superstar – You Tube)
http://www.youtube.com/watch?v=wvhbRxXltf4
(prayer)
It was one of the most important stories about Jesus’ life that people talked about in the earliest years of the early Christian church. A woman causes controversy by anointing Jesus.
This story was shared and told widely – it was often closely tied to the earliest stories of Jesus’ crucifixion and resurrection.
There are very few events that were so universally important to the early church that, each gospel writer included them in their writings. The Good Samaritan: one gospel; “Turn the other cheek”, only in Matthew and Luke; Christmas stories are only in two gospels and they have some significant differences; “Father, forgive them they know not what they do” – only in Luke. Even the Last Supper meal only made it into three gospels.
But Jesus’ anointing joins a select group of recollections making its way into Matthew, Mark, Luke and John.
Now, the story bears the mark of being told over and over again in different places by a variety of storytellers. By the time the gospels were written (40 to 70 years after the events they describe) – at least three versions of the story, with some varied details were out there.
Luke contains the most unique version:
· First of all, Luke is different in that that gospel places the story in the middle of the narrative – in amongst other teaching, preaking and healing stories from the middle time of Jesus’ ministry.
· It takes place in an un-named city, where Jesus was a dinner guest of a local Pharisee named, Simon. The woman was a party-crasher – a woman of notorious reputation in the city. The story goes that the woman sobbed as she anointed Jesus’ head and feet. She seems to have embarrassingly tried to use her hair to wipe away the tears.
· Simon started to question Jesus’ authority: if he were really a prophet, he’d know that this woman was a sinner and he wouldn’t let her touch him.
· Jesus then told a story about forgiveness; and declared that the woman’s sins were forgiven!
//
Mark and Matthew are pretty close to each other, but markedly different that Luke:
· For these two gospels, the anointing took place in Bethany, just outside of Jerusalem and it was just a day or two before Jesus’ arrest and crucifixion.
· Coincidently, the host was named Simon, though he was not described as a Pharisee, but as a leper. That creates a different context right off the bat. In Luke, things took place in a respectable home and an outcast crashed the party. In Matthew and Mark, the host was a societal outcast.
· In Luke, it was both Jesus’ head and feet that were anointed; in Matthew and Mark, it is just his head - minor discrepancy.
· The woman in this second version does not appear to be an outsider, but someone who was already there in the house. The shock seems not to be about the woman’s character, but that the ointment is quite expensive (not an issue at all in Luke). There was concern that it was wasteful to use it instead of selling it and then using the proceeds for charitable activities. Neither gospel writer names the critic, other than to imply that several people were upset. [It’s always easy to complain after the fact, that things were not done perfectly.]
· Why even bring that up, after the ointment is poured, seems to be Jesus’ reaction. Don’t trouble her. It’s not like one jar of ointment was going to bring an end to poverty.
· Both of these gospels, compare this anointing to the burial ritual of anointing a body after death. Given the placement of the story near the end of Jesus’ life, it also serves as a foreshadowing what was still to come.
· Perhaps the key line in this version of the story is that Jesus proclaims the great value of the woman’s generosity: Wherever the gospel is preached in the whole world, what she has done will be told in memory of her. And that certainly was born out to be true – this story did endure. As I said, it made its way into all of our Biblical gospels. Ironically, although her actions were remembered, her name was not. The first three gospels simply refer to her as “a woman”.
//
Finally, we come to John, which was read from today.
· Like Matthew and Mark, John places the story in Bethany. And it is only a few days earlier, just before Palm Sunday. As well, John contains an explicit overtone of burial preparation. What is unique in John’s version is a familiar location: the home of Lazarus and his sister Mary and Martha. They had appeared earlier in John’s gospel. In fact, John says that it was this Mary who did the anointing.
· John’s gospel was most certainly the last of the Biblical gospels to be written, perhaps as late as the 80s or 90s of that first century, a decade or two after the other three gospels were written and began to circulate. Given that, in John, we can see some melding of the traditions expressed in the other versions. Like Luke, in John, it’s Jesus’ feet that are anointed and they are wiped by the woman’s hair. Like Matthew/Mark, there is a strong concern expressed about the missed opportunity to sell the expensive ointment and give the money to the poor. For other reasons that seem obvious to me, John names the critic as Judas, the one who would betray Jesus to the authorities only a few days later (obvious - in that if it makes sense for any of the disciples to be opposed to something involving Jesus, it would be Judas). And, as mentioned earlier, John gave the woman a name, likely more out of literary convenience that literal history - but as they say: poetic licence.
As we saw in the video clip earlier, Andrew Lloyd Webber and Tim Rice took even more poetic licence having “Mary Magdalene” anoint Jesus (a different Mary from Lazarus’ sister). I guess they didn’t want to introduce a new character either.
//
And I don’t mean poetic licence stuff that glibly. Yes, there are differences between these gospel accounts. And it is important to try and interpret that fact. But it is not a big concern for me. I have no problem when the Biblical writers took a little poetic license from time to time. That is a product of the human component to the biblical storytelling.
If I am limited only to a literal historical (off-the-very-pen-of-God) view of Biblical interpretation, then I would be forced to conclude that Jesus must have been anointed at least three times, by three different women, in three different homes (coincidently two of which were both in Bethany). “Jesus” having this special, outrageous experience on three separate, independent occasions? That just doesn’t make sense for me – which is why I am not a Biblical Literalist.
//
I believe that God has given me a rational, logical mind for the purpose of using it. I think that Jesus was almost certainly only anointed once, by a woman. And that it was a highly memorable moment, which was the stuff of good gossip for years. It had deep meaning in the time that followed Jesus’ death and resurrection. So popular and meaningful was this event that it was told over and over by countless storytellers – some of whom embellished a bit or added details to enhance the telling (every good story teller does that). When the gospel writers took the time to attempt an orderly written account of the impact of Jesus, this story may have seen some final tweaking to fit it into a particular gospel’s context.
//
Through all of that variety, I see a marvellous consistency: this woman offers a valuable gift to Jesus – I don’t mean valuable in terms of monetary cost (which it might have been), but ... valuable in terms of need and impact. I don’t imagine her doing this for Jesus, thinking, he’s worth the expense. I’ve been saving this up for somebody special.
Instead, I believe her purpose was (primarily) to see that an aching, tired body was soothed: the body of one whom she loved more deeply than she could express with words.
And the side benefits were that a room full of travellers’ sweat was perfumed; and assumptions and presumptions about what is right, who is worthy, became the topics of conversation. She did a good thing, as Jesus said.
Thank you to this woman for what she has done. It is good for us to remember her! For she reminds us to be mindful of what we do and the purpose that our actions can serve.
//
Sadly, some Christians have interpreted this passage as Jesus discounting a ministry to the poor in favour of 24-7 life of active praise and adoration. I don’t think we are let off the hook that easily. Clearly the totality of Jesus’ ministry and the major themes found in both the Old and New Testaments point to almost a requirement to uplift the poor so that they are no longer on the edge, but fully part of the community and have what is needed for life and living.
In fact, in a back-handed way, I believe that Jesus’ comment was really saying – Don’t think that one gift (no matter how generous) will solve the problems caused by the unfair distribution of society’s wealth and resources. Until we broaden our collective consciousness, unfortunately, you will have far too many opportunities to uplift the poor: both in the wallet and in the spirit. This woman’s actions didn’t change that. And don’t you forget it!
//
Too narrow of a ministry-focus can never be adequate. Praise and celebration needs to exist alongside service and outreach; alongside ministries of care and learning and hospitality. The pie is bigger that we sometimes want to admit.
Now, not one of us can each do it all – but as a community, we need to tend to the needs of the collective body, mind and spirit. We can know and share the love of God in many ways – and when we do, we should be doing this mindful of our purpose!
//
I hope that those of you who were able to come to worship here last week (when we were joined and lead by the participants of the Jr High Youth Rally) felt the value of the energy and excitement of that gathering. For some of you, the music and the style of the service may have been a new thing. Celebrate the new opportunities which God gives you to nourish and grow your spirits. As the prophet said this morning: 4319I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert.
As Isaiah spoke to the Hebrew exiles living as forced refugees in Babylon, God doing a “new thing” might have been words of hope that their exile would soon be over, that they would soon be able to travel through the wilderness back to Judah.
//
Each Generation, in fact, should be able to hear these words speaking to their time. God is eternally dynamic, always creating and re-creating.
· What paths lay before you?
· Where is the growing edge in your life?
· Where are the growing edges of our world and society that God might be calling us to discover?
· Where is our place in this movement where the boundaries of exclusion are torn down?
· What purpose can we serve to show and allow others to experience the soothing love and hope embodied in the life, death and resurrection of Jesus?
//
As our dwindling candles remind us we are nearing the end of our Lenten journey for 2010. Our Spring has come – the time of new life is upon us. And new things can be both opportunities for excitement and challenge.
//
Next week, as we continue in the Biblical narrative, things get complicated.
As Jesus’ journey takes him to Jerusalem, adoring shouts of praise and hosanna, quickly give way to whispers of concern and calls for violence.
There is a tough road ahead for us. But it is a road that we do not traverse alone. The God who spoke through Isaiah is with us - doing new things. We are not alone, as we venture into the familiar and the unknown.
//
This is a good thing. This is good news.
Thanks be to God.
Let us pray:
Help us listen to the voices that remind us where we have been and the guiding spirit that moves us through the here and now. God, give us a sense of holy purpose to follow Jesus’ Way. Amen.
Special Music: Rueben
Sunday, March 7, 2010
COME, EAT
March 7, 2010
Lent 3
Isaiah 55:1-9
1st Corinthians10:1-13
Isaiah 55
1Ho, everyone who thirsts, come to the waters;and you that have no money, come, buy and eat!Come, buy wine and milk
without money and without price. 2Why do you spend your money for that which is not bread, and your labour for that which does not satisfy?Listen carefully to me, and eat what is good, and delight yourselves in rich food. 3Incline your ear, and come to me; listen, so that you may live.I will make with you an everlasting covenant, my steadfast, sure love for David. 4See, I made him a witness to the peoples, a leader and commander for the peoples. 5See, you shall call nations that you do not know, and nations that do not know you shall run to you,because of the Lord your God, the Holy One of Israel, for he has glorified you.
6Seek the Lord while he may be found, call upon him while he is near; 7let the wicked forsake their way, and the unrighteous their thoughts;let them return to the Lord, that he may have mercy on them, and to our God, for he will abundantly pardon. 8For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. 9For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.
1st Corthinthians10
1I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, 2and all were baptized into Moses in the cloud and in the sea, 3and all ate the same spiritual food, 4and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. 5Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.
6Now these things occurred as examples for us, so that we might not desire evil as they did. 7Do not become idolaters as some of them did; as it is written, ‘The people sat down to eat and drink, and they rose up to play.’ 8We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9We must not put Christ to the test, as some of them did, and were destroyed by serpents. 10And do not complain as some of them did, and were destroyed by the destroyer. 11These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. 12So if you think you are standing, watch out that you do not fall. 13No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.
(prayer)
Ad lib reflections on ....
· The harshness of 1st Corinthians and the inclusiveness of Isaiah;
· Yet harshness is speaking of living well in community – warnings against selfish and self-serving behaviour;
· Making faith fit into current context is important;
· Isaiah’s Context; Moses’ context; Paul’s context;
· 2010 Context!
· Faith involves choice;
· God perhaps more open than we sometimes gave God credit for;
· Church confused institution of faith with the movement of faith;
· Church has excluded – mis-read Corinthians and Isaiah deciding who was in or out.
· Play “Beyond Belief” video (http://www.youtube.com/watch?v=f514o3GuxzA)
· Do we really believe in an open table and a welcoming Christ?
· If so, be the mercy; come and eat.
· Accept each other here.
· And live that as we leave this table. Each person is a glimpse of God for us. Each person is holy and valued.
Sing: #8 from Songs for a Gospel People (v1,2)
Help us accept each other
As Christ accepted us
Teach us as sister, brother
Each person to embrace
Be present Lord among us
And bring us to believe
We are ourselves accepted
And meant to love and live.
Teach us O Lord your lessons
As in our daily life
We struggle to be human
And search for hope and faith
Teach us to care for people
For all not just for some
To love them as we find them
Or as they may become.
(Fred Kaan/Doreen Potter)
Lent 3
Isaiah 55:1-9
1st Corinthians10:1-13
Isaiah 55
1Ho, everyone who thirsts, come to the waters;and you that have no money, come, buy and eat!Come, buy wine and milk
without money and without price. 2Why do you spend your money for that which is not bread, and your labour for that which does not satisfy?Listen carefully to me, and eat what is good, and delight yourselves in rich food. 3Incline your ear, and come to me; listen, so that you may live.I will make with you an everlasting covenant, my steadfast, sure love for David. 4See, I made him a witness to the peoples, a leader and commander for the peoples. 5See, you shall call nations that you do not know, and nations that do not know you shall run to you,because of the Lord your God, the Holy One of Israel, for he has glorified you.
6Seek the Lord while he may be found, call upon him while he is near; 7let the wicked forsake their way, and the unrighteous their thoughts;let them return to the Lord, that he may have mercy on them, and to our God, for he will abundantly pardon. 8For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. 9For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.
1st Corthinthians10
1I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, 2and all were baptized into Moses in the cloud and in the sea, 3and all ate the same spiritual food, 4and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. 5Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.
6Now these things occurred as examples for us, so that we might not desire evil as they did. 7Do not become idolaters as some of them did; as it is written, ‘The people sat down to eat and drink, and they rose up to play.’ 8We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9We must not put Christ to the test, as some of them did, and were destroyed by serpents. 10And do not complain as some of them did, and were destroyed by the destroyer. 11These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. 12So if you think you are standing, watch out that you do not fall. 13No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.
(prayer)
Ad lib reflections on ....
· The harshness of 1st Corinthians and the inclusiveness of Isaiah;
· Yet harshness is speaking of living well in community – warnings against selfish and self-serving behaviour;
· Making faith fit into current context is important;
· Isaiah’s Context; Moses’ context; Paul’s context;
· 2010 Context!
· Faith involves choice;
· God perhaps more open than we sometimes gave God credit for;
· Church confused institution of faith with the movement of faith;
· Church has excluded – mis-read Corinthians and Isaiah deciding who was in or out.
· Play “Beyond Belief” video (http://www.youtube.com/watch?v=f514o3GuxzA)
· Do we really believe in an open table and a welcoming Christ?
· If so, be the mercy; come and eat.
· Accept each other here.
· And live that as we leave this table. Each person is a glimpse of God for us. Each person is holy and valued.
Sing: #8 from Songs for a Gospel People (v1,2)
Help us accept each other
As Christ accepted us
Teach us as sister, brother
Each person to embrace
Be present Lord among us
And bring us to believe
We are ourselves accepted
And meant to love and live.
Teach us O Lord your lessons
As in our daily life
We struggle to be human
And search for hope and faith
Teach us to care for people
For all not just for some
To love them as we find them
Or as they may become.
(Fred Kaan/Doreen Potter)
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