April 24, 2011
Matthew 28:1-10
A few years ago I said something to my colleagues. I told them how much I loved the Easter Sunrise Service, that I ready didn’t mind getting up extra early on Easter morning, in order to gather outside for worship.
That is what I said to the other pastors at University Lutheran. And ever since I spoke those words, whenever the issue comes up as to who is to preach at the sunrise service, I am reminded of what I said. It is not that Larry and Danielle look for reasons not to be the preacher. I think it has more to do with testing me, to see if I really do enjoy Easter Sunrise enough to not only get up at this hour, but be ready to preach. Nor do I think they are trying to shame me or poke fun at me. It has more to do with an underlying doubt that anyone would really “enjoy” getting up this early and be ready to take a role in worship.
I do enjoy Easter Sunrise services. Unlike any other worship service, they carry me back to the roots of my faith; they affirm for me the certainty of the Resurrection. There – I have said it again. And as many of you who choose to do so can remind me that I said it. And, should there come an Easter morning when you don’t see me at this early morning gathering, you are more than welcome to call me and ask me why my actions displayed such a flagrant disregard for my words.
Saying something doesn’t make that something true. Truth stands on its own. But speaking the truth commits us to the truth and forms a covenant between us and the truth which we have spoken.
Twice, in this morning’s Gospel lesson, the witnesses are told, “Go and tell.”
“Go quickly and tell his disciples, “He has been raised from the dead.”
These instructions are more than filler. They do more than expand the reading. They are the verses which complete the Easter morning story.
The story isn’t over until the witnesses “Go and tell.”
There is no way to miss the importance of this – they are given these instructions twice. First, by the Angel whose appearance was like "lightning, and … clothing white as snow". It is in Matthew’s account that witnesses see the arrival of this angel. Other accounts simply tell us that they found the stone rolled away from the entrance. In Matthew, they are present when the earthquake occurs and the stone is rolled away. The angel arrives, rolls away the stone, sits on it and says to them, “Go and tell.”
The second time these instructions are given, it is Jesus himself who speaks. The witnesses have departed from the empty tomb. As they are going in order to tell, Jesus intercepts their path. Forgetting for the moment their mission, they take hold of him. I think we can all imagine the firmness of that grip. Can’t we understand how forcefully they would cling to him.
That is what we are most tempted to do – isn’t it? Forget our mission and cling to Jesus. Set aside the instructions to “Go and Tell,” and just remain there, clinging to Christ.
And we can be sure that Jesus felt the urgency of their arms as they embraced the one whom they loved. He had to have been able to sense the desperation within their hearts as they held on for all they were worth. But he won’t let them hold on. He instructs them, “Go and tell.”
“Telling” isn’t what makes the Resurrection true. The Resurrection stands on its own. But speaking of its truth commits us to the truth and forms a covenant between us and the truth which we have spoken.
“Go,” and “Tell.”
Jesus once again proves that he is wiser than the average joe when he insists that the witnesses to the Resurrection cease their clinging to his resurrected presence. Instead he insists that they busy themselves with the task of telling others.
Telling others of the Resurrection doesn’t make the Resurrection true. The truth of the Resurrection stands on its own. But speaking of this truth to others has a way of committing us to the truth and forms a bond between us and the truth of which we have spoken.
There are many reasons why I love Easter Sunrise Services, but one of them is as simple as the location. It is outside; in a public place; without the all the trappings of a pipe organ or padded pews. There is a rawness about proclaiming the Gospel in the open square. There is a reminder that Jesus’ Resurrection is more than a secret to be shared among members of The Club, it is the Good News the world needs to hear. Jesus’ resurrection accomplishes all it was intended to accomplish when the faithful raise the strain of triumphant gladness.
“Telling” isn’t what makes the Resurrection true. The Resurrection stands on its own. But speaking of its truth commits us to the truth and forms a covenant between us and the truth which we have spoken.
Amen.
Sunday, April 24, 2011
Thursday, April 21, 2011
Devotion - Maundy Thursday
There are some phrases which roll too easily off our tongues. The sayings (instructions) of Jesus have in too many instances become catch phrases, easily repeated without grasping what they are saying.
I thought of this as we were announcing the liturgy for this day. The traditional liturgy for Maundy Thursday includes the washing of feet. The service begins with confession and absolution, moves to washing of feet, then Holy Communion, and finally the stripping of the alter.
"In that order?" I was asked. "It seems you might want to do the dirty part later, so as to have clean hands for the Communion."
It is a liturgy which raises eyebrows. It is a service which always has at least one negative comment.
And yet, no one ever responds negatively to the lesson appointed for Maundy Thursday. Jesus says, "Love one another. As I have loved you, so also you are to love one another." Washing the disciples' feet is the way Jesus made real his love for them.
Sometimes we minimize the offense of the washing service by speaking of the historical necessities of feet washing. In Jesus' day even more were open toed shoes. Or, the walked everywhere and their feet were dusty. I don't know that it was all that different in Jesus' day than our own. Washing feet is dirty business. It is a lowly service. It is an act one does if you are serious about loving, as Christ has loved.
The objection is to the act; the words we accept without question. Either we don't understand the words, or we are fooling ourselves.
Love one another. As Christ has loved us, so also we are to love one another. It is a difficult thing to do. It is the "commandment" which gives Maundy Thursday its name.
I thought of this as we were announcing the liturgy for this day. The traditional liturgy for Maundy Thursday includes the washing of feet. The service begins with confession and absolution, moves to washing of feet, then Holy Communion, and finally the stripping of the alter.
"In that order?" I was asked. "It seems you might want to do the dirty part later, so as to have clean hands for the Communion."
It is a liturgy which raises eyebrows. It is a service which always has at least one negative comment.
And yet, no one ever responds negatively to the lesson appointed for Maundy Thursday. Jesus says, "Love one another. As I have loved you, so also you are to love one another." Washing the disciples' feet is the way Jesus made real his love for them.
Sometimes we minimize the offense of the washing service by speaking of the historical necessities of feet washing. In Jesus' day even more were open toed shoes. Or, the walked everywhere and their feet were dusty. I don't know that it was all that different in Jesus' day than our own. Washing feet is dirty business. It is a lowly service. It is an act one does if you are serious about loving, as Christ has loved.
The objection is to the act; the words we accept without question. Either we don't understand the words, or we are fooling ourselves.
Love one another. As Christ has loved us, so also we are to love one another. It is a difficult thing to do. It is the "commandment" which gives Maundy Thursday its name.
Wednesday, April 20, 2011
Devotion - Wednesday, April 20
Some misunderstand confession. They think of it as being beaten down or brought low by God. It is anything but. Confession is the opportunity to come clean, it is a chance to be honest - with God, but also with ourselves. There is an art to confession, and as with most art it takes dedication and diligence.
We began our Lenten Season with an elongated confession on Ash Wednesday. You should already be thinking, "Elongated confession, but no absolution!" Maundy Thursday (tomorrow) is the opportunity to hear that word of forgiveness. And you will hear it. Before moving to that absolution, there will be one more opportunity for confession. Shorter than Ash Wednesday, this confession is one in which we provide the instances of transgressions. After all, we have had thirty-eight days to identify our sins.
This morning's reading in my devotional guide prompted me to consider additional areas where sin might be hiding in my life. I share it with you as a way of aiding you in your continued efforts to be honest with yourself, with your companions, with your God.
It is from Ditlev Gothard Monrad, a 19th century Danish Statesman and writer.
"It is very important that we are without pretense when we come before God's countenance. All adornment, all excuses, must be cast aside. We must not give ourselves out as anything other than we are. Wares often pass in trade under false names in order to win easier sale; but it is still more common that the human heart houses cravings to which it gives false names in order to justify love for the. Deceit is called cleverness; greed is called concern for spouse and children; hatred and anger are called zeal for truth and justice. No sinful desire is found in the human heart that does not sail under a false flag and steal a name that does not belong to it. It is a great step forward when we are able to give the right name to all that lives within us. It is one of the blessings of prayer that it calls upon us for serious self-examination and brings into the light of God's countenance that which steals around in our souls, half conscious, part truth, part falsehood. Everything that lives within us should be laid bare in prayer."
We began our Lenten Season with an elongated confession on Ash Wednesday. You should already be thinking, "Elongated confession, but no absolution!" Maundy Thursday (tomorrow) is the opportunity to hear that word of forgiveness. And you will hear it. Before moving to that absolution, there will be one more opportunity for confession. Shorter than Ash Wednesday, this confession is one in which we provide the instances of transgressions. After all, we have had thirty-eight days to identify our sins.
This morning's reading in my devotional guide prompted me to consider additional areas where sin might be hiding in my life. I share it with you as a way of aiding you in your continued efforts to be honest with yourself, with your companions, with your God.
It is from Ditlev Gothard Monrad, a 19th century Danish Statesman and writer.
"It is very important that we are without pretense when we come before God's countenance. All adornment, all excuses, must be cast aside. We must not give ourselves out as anything other than we are. Wares often pass in trade under false names in order to win easier sale; but it is still more common that the human heart houses cravings to which it gives false names in order to justify love for the. Deceit is called cleverness; greed is called concern for spouse and children; hatred and anger are called zeal for truth and justice. No sinful desire is found in the human heart that does not sail under a false flag and steal a name that does not belong to it. It is a great step forward when we are able to give the right name to all that lives within us. It is one of the blessings of prayer that it calls upon us for serious self-examination and brings into the light of God's countenance that which steals around in our souls, half conscious, part truth, part falsehood. Everything that lives within us should be laid bare in prayer."
Tuesday, April 19, 2011
Devotion - Tuesday, April 19
This morning's Gospel is from John 12:20-26. It informs us that among those who had come to worship were some Greeks. They ask to see Jesus. When Jesus hears of this, he (in the style of John's Gospel) responds to this occurrence with a statement of what all this means. The desire of the Greeks to see him signals for him that "The hour has come for the Son of man to be glorified."
What triggers this? For Jesus?
Remember that in Matthew's Gospel the birth stories include a visit from the wise men from the East. These non-Jews are a sign and a symbol that Jesus' birth has significance for the whole of the creation, not merely for those who are of his clan or his congregation of faith.
Similarly, here, we find an acknowledgment that Jesus' message is finding a foothold in the lives of all of God's children. Jesus' time has come.
I am preparing a sermon for Easter sunrise service. I realize few of you will be there, so there is no harm in using a bit of that outline in this devotion. All too often we have allowed the Easter story to become a private message. We have let it turn into our little secret, the event which molds our hearts and directs our thinking. All too often we forget that the Easter message is a proclamation. That it is what it is intended to be when it is shouted out.
Jesus knows that he has completed the will of his Father when those who would have been strangers to the way of God seek him to desire more of what it is that he comes to make known. We do the will of God when we share the Good News of Jesus with those who have become separated form God and God's hope for their lives.
Be careful - this is not an invitation to join in some condemnation of undesirable behaviors. It is not a call to blast "heathens" and frighten them with warnings of Hell. It is a commitment to telling God's children, particularly those who are languishing, that they are loved and cared for and that God would not give up on them or forsake them. It is for them that Jesus came into the world and it for them that Jesus endures the cross.
The hour has come. Glorify God in your actions; make God known in your words.
What triggers this? For Jesus?
Remember that in Matthew's Gospel the birth stories include a visit from the wise men from the East. These non-Jews are a sign and a symbol that Jesus' birth has significance for the whole of the creation, not merely for those who are of his clan or his congregation of faith.
Similarly, here, we find an acknowledgment that Jesus' message is finding a foothold in the lives of all of God's children. Jesus' time has come.
I am preparing a sermon for Easter sunrise service. I realize few of you will be there, so there is no harm in using a bit of that outline in this devotion. All too often we have allowed the Easter story to become a private message. We have let it turn into our little secret, the event which molds our hearts and directs our thinking. All too often we forget that the Easter message is a proclamation. That it is what it is intended to be when it is shouted out.
Jesus knows that he has completed the will of his Father when those who would have been strangers to the way of God seek him to desire more of what it is that he comes to make known. We do the will of God when we share the Good News of Jesus with those who have become separated form God and God's hope for their lives.
Be careful - this is not an invitation to join in some condemnation of undesirable behaviors. It is not a call to blast "heathens" and frighten them with warnings of Hell. It is a commitment to telling God's children, particularly those who are languishing, that they are loved and cared for and that God would not give up on them or forsake them. It is for them that Jesus came into the world and it for them that Jesus endures the cross.
The hour has come. Glorify God in your actions; make God known in your words.
Monday, April 18, 2011
Devotion - Monday, April 18
If someone were to ask you, "What week is this?" you are likely to respond, "Next to the last week of classes." This is crunch time. This is the week when so many projects are due and the last round of exams are given. The Orchestra Concert last night was but one of the events this week which drew so many away from events planned at the Church. During these next six days, there will be other choices made - "Do I devote myself to my studies or do I come to Church?"
The parents and alums reading this, might add their own agendas. It is that time of the year when yard work and gardens fill our afternoons and early evenings. Having just past "tax day," there are accounting and bookkeeping tasks which were set aside that need to be picked back up.
There is another notation for this week - the one which unites those who are on the email list of a Christian minister. It is Holy Week. I know that you know this, and probably thought it as you read the opening two paragraphs. We don't "forget" that it is Holy Week, but all those other agendas make it difficult for us to make Holy Week our top priority. There are so many other calendars operating in our lives that we are torn to observe the religious one.
After all, God is forgiving, right? God will understand. Our professors have deadlines. (Professors reading this - we understand that you have academic committees and without your dedication to academic standards the Universities accreditation would disappear - so we don't blame you for those deadlines.) There are greater (immediate) consequences to failing to honor the calendar imposed by our work or our studies than to allow the Liturgical Calendar to slip.
It is not as simple as asking, "Which is more important?" They are all important. The thought with which I would leave you this morning is to remember that they are all important. Do your work. Complete your projects. But also turn your attention to the events which make this week "Holy," and give attention to the acts of God which set us free and bring us salvation.
You face a busy week. God's message, this week and every week, is a desire to take as much of that burden off you as He can. God's message, this week and every week, is an invitation to avoid loosing yourself in the immediate while forsaking that which is eternal.
It is the next to the last week of classes. It is Holy Week. Somewhere, somehow, allow those two to come into harmony with one another.
The parents and alums reading this, might add their own agendas. It is that time of the year when yard work and gardens fill our afternoons and early evenings. Having just past "tax day," there are accounting and bookkeeping tasks which were set aside that need to be picked back up.
There is another notation for this week - the one which unites those who are on the email list of a Christian minister. It is Holy Week. I know that you know this, and probably thought it as you read the opening two paragraphs. We don't "forget" that it is Holy Week, but all those other agendas make it difficult for us to make Holy Week our top priority. There are so many other calendars operating in our lives that we are torn to observe the religious one.
After all, God is forgiving, right? God will understand. Our professors have deadlines. (Professors reading this - we understand that you have academic committees and without your dedication to academic standards the Universities accreditation would disappear - so we don't blame you for those deadlines.) There are greater (immediate) consequences to failing to honor the calendar imposed by our work or our studies than to allow the Liturgical Calendar to slip.
It is not as simple as asking, "Which is more important?" They are all important. The thought with which I would leave you this morning is to remember that they are all important. Do your work. Complete your projects. But also turn your attention to the events which make this week "Holy," and give attention to the acts of God which set us free and bring us salvation.
You face a busy week. God's message, this week and every week, is a desire to take as much of that burden off you as He can. God's message, this week and every week, is an invitation to avoid loosing yourself in the immediate while forsaking that which is eternal.
It is the next to the last week of classes. It is Holy Week. Somewhere, somehow, allow those two to come into harmony with one another.
Thursday, April 14, 2011
Devotion - Thursday, April 14
I thoroughly enjoyed last night's Seder Observance. Dr. Peter Cohen (advisor to CU's Hillel) lead us through the order and educated us on the various parts of the Passover Meal. I came home, remembering some of the responses and thinking about the message of the service.
There is one part which speaks of the "Four types of children." The order makes sure to recognize the typical responses to a long and involved religious observance. This attention is to make sure that all of the children, regardless of their "type," are involved in the observance and take away from it an understanding of what is being observed.
What is being observed is God's liberation.
We, in the Christian communities, tend to think of liberation in terms of liberation from sin and death. Jesus surely saves us from these. But the Seder reminds us that God saves us from other dangers, too. Jesus was Jewish. He had observed Passover (and Seder meals) for his whole life. When he spoke of being set free from sin and death, was he not speaking of this as the last and final enemy to be subjected to God? Or was he really intending to say that this is the only freedom which concerns God?
A modern Seder ends with a pledge to remember those who have been denied their basic human rights. It recalls all those caught up in cycles of oppression. And whether they share our religious views or not, we know that God does not want them to suffer or be overlooked.
All too often Christianity has become a religion of our hearts and ceased to be a religion which motivates our feet and hands. I don't think that is what Jesus intended. Certainly it is not the message the children leaving last night's Seder would have received.
There is one part which speaks of the "Four types of children." The order makes sure to recognize the typical responses to a long and involved religious observance. This attention is to make sure that all of the children, regardless of their "type," are involved in the observance and take away from it an understanding of what is being observed.
What is being observed is God's liberation.
We, in the Christian communities, tend to think of liberation in terms of liberation from sin and death. Jesus surely saves us from these. But the Seder reminds us that God saves us from other dangers, too. Jesus was Jewish. He had observed Passover (and Seder meals) for his whole life. When he spoke of being set free from sin and death, was he not speaking of this as the last and final enemy to be subjected to God? Or was he really intending to say that this is the only freedom which concerns God?
A modern Seder ends with a pledge to remember those who have been denied their basic human rights. It recalls all those caught up in cycles of oppression. And whether they share our religious views or not, we know that God does not want them to suffer or be overlooked.
All too often Christianity has become a religion of our hearts and ceased to be a religion which motivates our feet and hands. I don't think that is what Jesus intended. Certainly it is not the message the children leaving last night's Seder would have received.
Wednesday, April 13, 2011
Devotion - Wednesday, April 13
One of the mistaken notions this season of the Church year ought to debunk is the thought that Jesus died by accident. I don't mean that those who hung him on the cross thought the result would be anything other than death. That part was no accident - they knew what they were doing and they were not going to fail.
The suggestion of an "accident" enters when we start to say things like, "If they had really known who Jesus was, they would not have condemned him to die." Or, "If Pilot had understood Jesus was talking about religion he would have left him alone."
Jesus' death is no accident.
The players in the story knew what he was saying. They understood who he was telling them he was. They merely wanted no part of it.
The religious establishment knew that Jesus was concerned about faith and conviction - not with building temples. The Roman authorities could see that Jesus was asking for a pledge of allegiance to God, not to some flag or national identity. The people realized (after he enters Jerusalem) that he was not going to allow them to come out to hear a great sermon, be healed of their disease, only to return to their homes and go back to living life as they wanted.
Jesus' death is no accident.
John 10:18 reads: "For this reason the Father loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord."
Jesus' death is no accident. He dies because no one wanted to hear his constant reminder that most of the time we hold onto life and treat it as our private possession while living fully means offering that life to God, and to God's purpose, and to God's children. It is (according to Jesus anyway) in laying down our life that we take up the life God hopes for us.
The suggestion of an "accident" enters when we start to say things like, "If they had really known who Jesus was, they would not have condemned him to die." Or, "If Pilot had understood Jesus was talking about religion he would have left him alone."
Jesus' death is no accident.
The players in the story knew what he was saying. They understood who he was telling them he was. They merely wanted no part of it.
The religious establishment knew that Jesus was concerned about faith and conviction - not with building temples. The Roman authorities could see that Jesus was asking for a pledge of allegiance to God, not to some flag or national identity. The people realized (after he enters Jerusalem) that he was not going to allow them to come out to hear a great sermon, be healed of their disease, only to return to their homes and go back to living life as they wanted.
Jesus' death is no accident.
John 10:18 reads: "For this reason the Father loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord."
Jesus' death is no accident. He dies because no one wanted to hear his constant reminder that most of the time we hold onto life and treat it as our private possession while living fully means offering that life to God, and to God's purpose, and to God's children. It is (according to Jesus anyway) in laying down our life that we take up the life God hopes for us.
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