Quotes That Make Me Think
"Today the Master of the creation and the Lord of Glory is nailed to the cross and his side is pierced; and he who is the sweetness of the church tastes gall and vinegar."
Byzantine Liturgy, Triduum, (LTP, 1996)
Sunset to sunrise changes now,
For God creates the world anew;
On the Redeemer's thorn-crowned brow
The wonders of that dawn we view.
Although the sun withholds its light
Yet a more heavenly lamp shines here; and from the cross on Calv'ry's height
Gleams of eternity appear.
Here in o'erwhelming final strife
the Lord of life has victory;
And sin is slain, and death brings life,
And earth inherits heaven's key.
Clement of Alexandria
"In the end, Pilate attempts to crucify the Truth. He places a placard nearby mockingly announcing Jesus as The King of the Jews. The irony is thick, of course, because Pilate has unwittingly announced the truth."
Commentary, John 18:33-37, Jaime Clark-Soles, Preaching This Week,WorkingPreacher.org, 2012.
General Resources for Sunday's Lessons
Prayer
Prostrate on the ground, your Son prayed, O God, that this hour might pass, this cup be taken away. But then he rose to do your will, to stretch out his arms on the cross, to be lifted up from the earth an to be glorified by you. Prostrate before you, O God, we ponder the mystery of your saving will. In this hour of Christ's exaltation, we beg you: Open our hearts to hear the story of our salvation, to stretch out our hands in prayer, to venerate the cross by which the whole world is lifted up to salvation, life and resurrection. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.
From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.
If we combine this then with the images of Brown's above, Psalm 22, we see that the piercing then is the handing over of the sacramental life of the Godly community into the hands of those who will come after. The Spirit which is about to be poured out in chapter 20 is already here prefigured. Be cautious not to move into Pentecost too soon. However, I do think it is important to understand that the work of Jesus on the cross is the culmination of his earthly mission and for John it is the final death blow to the ruler of this world.
Prayer
Prostrate on the ground, your Son prayed, O God, that this hour might pass, this cup be taken away. But then he rose to do your will, to stretch out his arms on the cross, to be lifted up from the earth an to be glorified by you. Prostrate before you, O God, we ponder the mystery of your saving will. In this hour of Christ's exaltation, we beg you: Open our hearts to hear the story of our salvation, to stretch out our hands in prayer, to venerate the cross by which the whole world is lifted up to salvation, life and resurrection. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.
From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.
Some Thoughts on John 18:1 - 19:42
Oremus Online NRSV Gospel Text
Resources for Gospel
Raymond Brown writes: "The other gospels mark Jesus' death with miraculous signs in the ambiance: The Temple curtain is torn; tombs open and bodies of the saints come forth; and an expression of faith is evoked from a Roman centurion. but the Fourth Gospel localizes the sign in the body of Jesus itself: When the side of Jesus is pierced, there comes forth blood and later. In 7:38-39 we heard: "From within him shall flow rivers of living water," with the explanation that the water symbolized the Spirit which would be given when Jesus had bee glorified. That is now fulfilled, but the admixture of blood to the water is the sign that Jesus has passed from this world to the Father and has been glorified. It is not impossible that the fourth evangelist intends here a reference not only to the gift of the Spirit but also to the two channels (baptism and the Eucharist) through which the Spirit had been communicated to the believers of his won community, with water signifying baptism, and blood the Eucharist."
One of my mentors once remarked of how careful one must be when dealing in sermons preached in the midst of the great liturgies of the church. I have come to understand and to agree. When we address the text that is before us we quickly realize that the text itself, and the reading of it in publicworship, is carries a weight which can barely be matched by a few meager words from the pulpit.
The piece that I find the most interesting is the uniqueness of John's Gospel and in particular the last words of Jesus. There is a tremendous feeling of agony and suffering in the last words of the synoptics: "My god, my God, why have you forsaken me?" John's words echo Luke's in their triumphant nature and give us a sense that in this moment we have victory.
Jesus in the fourth Gospel accepts death, in all of its pain and suffering, as the completion of God's plan to unite the world (its earthiness and creatureliness) with the Godhead. The fourth Gospel's death scene from the cross is a song of victory. It relishes the death of death, the finality of sin, as the falling cross bridges the gap once for all between heaven and earth.
Psalm 22 gives us this victory song:
The Psalm captures both the defeat and the ultimate victory which is God's. It is John's Gospel thought that is most like the end. The words, "It is finished." are a victory cry and not some pitiful words from a dying prisoner!
Raymond Brown explains it this way, "In John's theology, now that Jesus has finished his work and is lifted up from the earth on the cross in death, he will draw all men to him. If "It is finished" is a victory cry, the victory it heralds is that of obediently fulfilling the Father's will. It is similar to "It is done" of Rev. 16.17, uttered from the throne of God and of the Lamb when the seventh angel pours out the final blow of God's wrath. What God has decreed has been accomplished." (John, vol II, Anchor Bible, 931)
Resources for Gospel
Raymond Brown writes: "The other gospels mark Jesus' death with miraculous signs in the ambiance: The Temple curtain is torn; tombs open and bodies of the saints come forth; and an expression of faith is evoked from a Roman centurion. but the Fourth Gospel localizes the sign in the body of Jesus itself: When the side of Jesus is pierced, there comes forth blood and later. In 7:38-39 we heard: "From within him shall flow rivers of living water," with the explanation that the water symbolized the Spirit which would be given when Jesus had bee glorified. That is now fulfilled, but the admixture of blood to the water is the sign that Jesus has passed from this world to the Father and has been glorified. It is not impossible that the fourth evangelist intends here a reference not only to the gift of the Spirit but also to the two channels (baptism and the Eucharist) through which the Spirit had been communicated to the believers of his won community, with water signifying baptism, and blood the Eucharist."
One of my mentors once remarked of how careful one must be when dealing in sermons preached in the midst of the great liturgies of the church. I have come to understand and to agree. When we address the text that is before us we quickly realize that the text itself, and the reading of it in publicworship, is carries a weight which can barely be matched by a few meager words from the pulpit.
The piece that I find the most interesting is the uniqueness of John's Gospel and in particular the last words of Jesus. There is a tremendous feeling of agony and suffering in the last words of the synoptics: "My god, my God, why have you forsaken me?" John's words echo Luke's in their triumphant nature and give us a sense that in this moment we have victory.
Jesus in the fourth Gospel accepts death, in all of its pain and suffering, as the completion of God's plan to unite the world (its earthiness and creatureliness) with the Godhead. The fourth Gospel's death scene from the cross is a song of victory. It relishes the death of death, the finality of sin, as the falling cross bridges the gap once for all between heaven and earth.
Psalm 22 gives us this victory song:
1 My God, my God, why have you forsaken me? Why are you so far from helping me, from the words of my groaning?
2 O my God, I cry by day, but you do not answer; and by night, but find no rest.
3 Yet you are holy, enthroned on the praises of Israel.
4 In you our ancestors trusted; they trusted, and you delivered them.
5 To you they cried, and were saved; in you they trusted, and were not put to shame.
6 But I am a worm, and not human; scorned by others, and despised by the people.
7 All who see me mock at me; they make mouths at me, they shake their heads;
8 “Commit your cause to the Lord; let him deliver— let him rescue the one in whom he delights!”
9 Yet it was you who took me from the womb; you kept me safe on my mother’s breast.
10 On you I was cast from my birth, and since my mother bore me you have been my God.
11 Do not be far from me, for trouble is near and there is no one to help.
12 Many bulls encircle me, strong bulls of Bashan surround me;
13 they open wide their mouths at me, like a ravening and roaring lion.
14 I am poured out like water, and all my bones are out of joint; my heart is like wax; it is melted within my breast;
15 my mouth is dried up like a potsherd, and my tongue sticks to my jaws; you lay me in the dust of death.
16 For dogs are all around me; a company of evildoers encircles me. My hands and feet have shriveled;
17 I can count all my bones. They stare and gloat over me;
18 they divide my clothes among themselves, and for my clothing they cast lots.
19 But you, O Lord, do not be far away! O my help, come quickly to my aid!
20 Deliver my soul from the sword, my life from the power of the dog!
21 Save me from the mouth of the lion! From the horns of the wild oxen you have rescued me.
22 I will tell of your name to my brothers and sisters; in the midst of the congregation I will praise you:
23 You who fear the Lord, praise him! All you offspring of Jacob, glorify him; stand in awe of him, all you offspring of Israel!
24 For he did not despise or abhor the affliction of the afflicted; he did not hide his face from me, but heard when I cried to him.
25 From you comes my praise in the great congregation; my vows I will pay before those who fear him.
26 The poor shall eat and be satisfied; those who seek him shall praise the Lord. May your hearts live forever!
27 All the ends of the earth shall remember and turn to the Lord; and all the families of the nations shall worship before him.
28 For dominion belongs to the Lord, and he rules over the nations.
29 To him, indeed, shall all who sleep in the earth bow down; before him shall bow all who go down to the dust, and I shall live for him.
30 Posterity will serve him; future generations will be told about the Lord,
31 and proclaim his deliverance to a people yet unborn, saying that he has done it.
The Psalm captures both the defeat and the ultimate victory which is God's. It is John's Gospel thought that is most like the end. The words, "It is finished." are a victory cry and not some pitiful words from a dying prisoner!
Raymond Brown explains it this way, "In John's theology, now that Jesus has finished his work and is lifted up from the earth on the cross in death, he will draw all men to him. If "It is finished" is a victory cry, the victory it heralds is that of obediently fulfilling the Father's will. It is similar to "It is done" of Rev. 16.17, uttered from the throne of God and of the Lamb when the seventh angel pours out the final blow of God's wrath. What God has decreed has been accomplished." (John, vol II, Anchor Bible, 931)
If we combine this then with the images of Brown's above, Psalm 22, we see that the piercing then is the handing over of the sacramental life of the Godly community into the hands of those who will come after. The Spirit which is about to be poured out in chapter 20 is already here prefigured. Be cautious not to move into Pentecost too soon. However, I do think it is important to understand that the work of Jesus on the cross is the culmination of his earthly mission and for John it is the final death blow to the ruler of this world.
Some Thoughts on Hebrews 10:16-25
Resources for Epistle
Paul has been teaching the Hebrews that the Holy Spirit has brought them to faith, and that it is the same Spirit which speaks to them in scripture. As an example he pulls from a passage that I spoke about in the Maundy Thursday meditation and that is the passage from Jeremiah chapter 31.
Paul has been teaching the Hebrews that the Holy Spirit has brought them to faith, and that it is the same Spirit which speaks to them in scripture. As an example he pulls from a passage that I spoke about in the Maundy Thursday meditation and that is the passage from Jeremiah chapter 31.
31 The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. 32It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the Lord. 33But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. 34No longer shall they teach one another, or say to each other, ‘Know the Lord’, for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.
There is justification and reconciliation between God and humanity. The work on the cross is complete and final. This is a unique Christian thought. There is no need for a temple or Colosseum where sacrifices need to be made in order to create a renewed relationship between humanity and the gods. There is no long list of law that is to be followed in order to fulfill the requirement to bridge the gulf. God's action upon the cross is what puts and end to remembering the human disobedience.
We are boldly given permission to be in God's presence. The sacrifice of Jesus, freely given for the sake of his friends and on behalf of sinners is what provides the release. This is new and it is a way of living. Paul says the sacrifice is made and the curtain removed.
New life is given through the opportunity of putting behind us anxiety, fear, death, and impurity. (Koester, 444). Instead we are given the opportunity as Christians to live a new life, to participate in the new covenant. The Holy Spirit gathers us in and sends us out. We are purified by Christ's action and with the character of boldness and hope we are sent out to confess and make known our faith. We are to "provoke" one another. [Paul here uses a negative work in a positive sense. (445) We are to encourage a new life of witness in one another. Furthermore, this new life is to look like love and good works.
Craig Koester writes, "Love is not simply an emotion, but entails care for others, including strangers and the afflicted. Love is congruent with righteousness and can be expressed in parental instruction. Good works of love are the opposite of the 'dead works' of sin....they are the saving work of Christ in the believer's actions. (445)
The Hebrews text gives us both a theological underpinning to the Johannine Gospel of victory. It defines what that victory is and it offers a vision of what the Christian is to do with their new freedom.
As he looked at the acquired, comic, sentimental artifacts of culture that he had collected from both personal life and business affairs, he came up with a “crack pot filing system.”
Warhol from the time he was 11 had been fascinated with the 1939 time capsule buried at the New York World’s fair. This would be his idea; he would create time capsules.
So, he began to stuff time capsules with the artifacts of his life. Some required no more thought than emptying the entire contents of his desk drawer. Another devoted entirely to his mother contains articles of her clothing as well as correspondence. There is one which contains the contents collected on a Concorde flight in 1978. Still others contain taxi receipts, wig tape, invoices, a slice of Caroline Kennedy’s birthday cake, a 17th century German book on wrestling, a letter from Dennis Hopper, a valentine from the poet Allen Ginsberg, an invitation to the Vice-President’s house warming party, and an angry letter from his florist regarding an overdue account.
By the time he died in 1987 Andy Warhol had filled 612 boxes with the memories, art, artifacts and refuse of his life.[1]
How many boxes have you and I filled? What are in our boxes?
I imagine lives lived and boxes filled with joyful memories, happy times, blessed moments and hope for a future yet to be filed away.
Then I imagine there are lives lived and boxes filled with unexpressed pain, hidden suffering, wounds inflicted, wounds acquired, abuse of body and the bodies of others, and pointed words which can never return.
Sin and brokenness openly and secretly engaged are then hidden away. Late nights, trips, parties, pornography, alcohol, food, and over indulgence purchased with our lives on credit hoping the creditor never knocks on the door.
Boxes more subtly filled. Scarcity of food and resources globally stored by others on our behalf… boxes of wasted consumption. Boxes and bins filled with the refuse of a green planet now in decay.
Lives lived and boxes filled with vivid moving pictures and recorded sound of events played over and over again paralyzing our lives, relationships, and ministries.
Lives lived and boxes filled with a past we store away, peaking at in darkest hours then locking away again the world only seeing what we want to be seen.
Lives lived, boxes filled, -- stumbling blocks each – stumbling stones in our relationships and in our relationship with God … scattered throughout a life’s journey.
The joyous moments we discover will never be enough. The hope not quite what we thought it would be. The highest moments never quite high enough.
How many boxes? How many shelves of boxes? How many storage units of boxes?
Jesus’ journey into darkness carries with it a mass of boxes, each box, one by one, step by step is carried to Golgotha.
Jesus’ binding and arrest in the garden of Gethsemane binds our boxes of violence, betrayal, and darkest fears to the heart of Jesus.
Jesus’ trial before the high priest puts on trial our boxes filled with religious intolerance, religious abuse of power, religious abuse of authority, our tendencies towards conservative and liberal fundamentalisms, and our willingness to diminish faith into meaningless platitudes of inaction masquerading as concern for our common man.
The handing over to Pilate of Jesus opens for scrutiny our boxes of idolatry, scapegoating, our lack of honor, honesty, and onus. We see in Pilate’s courtyard our own willingness to allow others to sin on our behalf, abuse on our behalf, and falsely accuse and punish that our own consciences may be relieved of any wrongdoing and our feasts not spoiled by the true cost of our wealth.
The mocking of Jesus mocks our boxes filled with just enough faith to be respectable. Instead of the crown of our heart we give Jesus a thorny crown of false adoration. Instead of the throne of our souls we wrap Jesus in a purple robe to hide the wounds and lashings of an inactive faith that fails to make our relationships healthy and whole, the wounds of failed family and friendships, the scars of a faith that leaves people hungry and without shelter.
So painful is the work of Jesus, the picking up and opening of our boxes, one by one, humiliation by humiliation, pain by pain, sin by sin, scar by scar that when forced to look upon him we see all that we keep secret. And we do what we must in order to escape the truth -- we reject him.
When Jesus stands before the seat of judgment, upon the stone pavement, our boxes laid open around him, contents spilled and mingled, we are so ashamed that we must turn from him, we cannot bear our countenance, we cannot bear our humaneness bent down and taken upon him our God and our King.
So we say what we must…hoping to close our tiny boxes…hoping to hide again…we say: crucify him. Crucify him.
Lives lived and boxes locked away into the darkest recesses of our hearts cannot be hid before the suffering of Jesus. They are here and now brought out into the open and picked up and carried by Jesus to Golgotha.
It is so easy not to look now though. As he walks to the place of the skull it is so easy to turn away. Much better not to look at our lives carried up that hill. Perhaps the grey sky and the rain will hide what was once hidden. Maybe the mud will cover the remains of our life laid before him on the cobbled streets of Jesus’ walk to the cross. But they are not.
And so when we dare to look at his walking his caring we see that the weight of the cross is the weight of our lives and our boxes, our memories, art, artifacts and refuse. The weight is of those things done and those things left undone and those things done on our behalf.
Each step, then each nail, is a memory now of our pain, and sin, and brokenness.
For those who look now see something different than the death of a criminal. For those who look now see more than the death of a prophet or a wise man. For those who look now see more than just a man on a cross.
For those who dare to look with Mary and Peter and the few gathered we see the death of all that we have believed keeps us from the love of God. We see the death of every event, every word, and every action taken that has kept us from our God’s embrace.
We see the death of our sin.
We see the death of our hypocrisy.
We see the death of our consumption and the death of our indulgence.
And here we see the commingling of Jesus’ suffering with our suffering.
Here at the cross, with Jesus’ body almost lifeless, the pain a pain we wish not to imagine, the last boxes of lives lived are opened. Here are broken open the boxes filled with our pain inflicted by others. Here are our boxes of suffering from illnesses our bodies cannot fight alone. Here are the boxes of physical and mental abuse perpetrated by others on our lives.
And, here are the boxes filled with the pain we carry in our hearts for the death of our loved ones. Boxes filled with photographs of those lost at war, those lost from disease, those lost in tragedy, those lost with lives before them, and those lost after long lives lived.
We see today, again, perhaps for the first time, the bearing of our sins, pain and our own suffering here in this place.
We see our lives laid bare before us and before Jesus and his cross.
We mourn and we weep for Jesus and we mourn and weep for ourselves.
We must let this Jesus go. We must let him go and carry our lives with him into death. We must let him die and the brokenness of this world and of our lives die with him. We must let him and all of our hidden lives be buried in the tomb. We must let him be buried beneath the earthworks of our sin.
That is all, there isn't anymore today. We couldn't bear to see anymore.
So we watch and we listen. We listen for our cue.
And, we hear Jesus say, “It is finished.”
And it is. It is finished.
Here at the cross, with Jesus’ body almost lifeless, the pain a pain we wish not to imagine, the last boxes of lives lived are opened. Here are broken open the boxes filled with our pain inflicted by others. Here are our boxes of suffering from illnesses our bodies cannot fight alone. Here are the boxes of physical and mental abuse perpetrated by others on our lives.
And, here are the boxes filled with the pain we carry in our hearts for the death of our loved ones. Boxes filled with photographs of those lost at war, those lost from disease, those lost in tragedy, those lost with lives before them, and those lost after long lives lived.
We see today, again, perhaps for the first time, the bearing of our sins, pain and our own suffering here in this place.
We see our lives laid bare before us and before Jesus and his cross.
We mourn and we weep for Jesus and we mourn and weep for ourselves.
We must let this Jesus go. We must let him go and carry our lives with him into death. We must let him die and the brokenness of this world and of our lives die with him. We must let him and all of our hidden lives be buried in the tomb. We must let him be buried beneath the earthworks of our sin.
That is all, there isn't anymore today. We couldn't bear to see anymore.
So we watch and we listen. We listen for our cue.
And, we hear Jesus say, “It is finished.”
And it is. It is finished.
