Saul Converted; Peter Restored

3 Easter     C      April 14, 2013    

Acts 9:1-20       Ps. 30

Rev. 5:11-14        John 21:1-19    

 Lectionary Link

  Sometimes when we put the Bible on such a pedestal of supernaturalism, we can miss what truly endears it to us with the profound insights that makes the Bible an inspired books.  If one makes the Gospel just about supernatural, scientific law defying events, then the Bible gets put upon a shelf of not actually being relevant to our lives because you and I don’t live scientific law defying events in our lives; we must be content to be all too human.  Frankly I like it better that way and I like the fact that the Bible is all too human as well.  It is brutally honest about the foibles of all of the heroes, two of which we’ve read about today.  The Bible has gone the way of classic literature; it is very popular but increasingly unread.  Looks good in Moroccan bound leather on the shelf.  The efforts of my sermons are about how we can read the Bible and hint at its relevance to potential “original” readers and to us today.

  In Christian tradition,  Peter and Paul were leaders of churches in Rome.   The churches in Rome pre-existed Peter and Paul. The Gospel had already resulted in house churches before Peter and Paul arrived in Rome. Christian writers in the second century write that Peter and Paul probably died in Rome during the Nero persecution in mid 60’s.   Nero was the Caesar who “fiddled” while Rome burned and supposedly blamed it upon Christians.

  Peter was the one who denied Jesus three times at the time of his arrest and interrogation.   His denial was a bit more dramatic since he had so loudly proclaimed his fearless devotion.      Peter  had a significant restoration encounter with Jesus.  He had a reputation to reestablish if he were to be a worthy leader of the church.

  Paul was the once-known Rabbi Saul who persecuted the followers of Jesus.  He was complicit in their stoning deaths.   Saul had a dramatic encounter with the Risen Christ.  The story of Paul was told for reasons of establishing his reputation in Christian communities.

  The Gospels and the writings of the New Testament are literature that were created because the death of Jesus did not end his influence upon the lives of his followers.  In various ways, they continued to experience the presence of Christ.  The New Testament writings are evidence that writing had become the  media of the spirit-words and that through these writings, people could come to belief.  These writing served very pragmatic purposes in the Christ communities.  They served as evidence of the success of the Christian communities even as they helped to extend and consolidate the success.

  In any religious movement the question of succession to the founder is crucial.   No one could really succeed Jesus as his equal.  But who would continue the mission that Jesus started in this world?   What did Jesus stand for?  How could the genius of the message of Jesus continue in this world  he was gone?  Who would best be able to do this?   And how would the legitimacy of their leadership established?

  Since the New Testament writings have been around for a long time and we are recipients of their “taken for granted” status.  It is hard for us to get a sense of their original setting to understand the pragmatic purposes that these writings held for the early communities that read them for the first time.

  The Jesus Movement was successful but  all of the Christian communities did not have easy  contact with each other.  Communication was slow; churches were separated by great distances.  Traditions and practices grew in one community that were not present in another. 

Travelling prophets and preachers were the ones who brought a cross-pollination of ideas and practices but such travelling prophets were also a source of division.  Paul was known to warn his congregations about prophets who were teaching them  Gospel that was different from what he preached.   There were disagreements too.   Paul and Peter had a major dispute about the interactions of Christ Communities that still kept Jewish customs and the Gentiles Christ communities that didn’t.

  You and I are tempted to idealize the ancient Christian communities as being really pure and holy since they were so much closer to the dates of Jesus living on this earth.  What we find from reading Church history closely is that there was lots of diversity and that some teaching and writing of influential teacher did not suvive.  Their writing  was destroyed or not preserved by competing groups that came to gather around other influential church leaders.

  One can understand the Gospel of John and the Acts of the Apostles as writings that were intended to establish the profile of leaders who were to be regarded as the rightful heir in the succession of the message of Jesus Christ.

  The 21^st chapter of John is about the leadership of Peter and the beloved disciple whom some believe is John, son of Zebedee. The portion that we read from the Acts of the Apostles recounts the dramatic conversion of St. Paul.  Some scholars believe that the Acts of the Apostles was written as a way to bring credibility to the letters of Paul and to promote their acceptance within the churches.

  The New Testament is a collection of writings written for pragmatic and specific purposes, one of which was to establish the credibility of leadership and doctrinal teaching within the churches.

  John or the beloved disciple is associated with the church that developed in the city of Ephesus.  Peter and Paul are associated with the churches in Rome.  In a subtle way, the Gospel of John is both promoting Peter’s role but at the same time hinting at a special role of the beloved disciple.  In the account of the Gospel of John, Peter denied Jesus three times.  What did the beloved disciple do?  He went into the trial location with Jesus.  He was given the charge of the mother of Jesus at the Cross and while Peter hid in fear, the beloved disciple stayed with Jesus at the Cross.

  The writing of the early church had to show how the leadership of Peter was rehabilitated.  Peter, seemed to be one who after the resurrection was ready to be practical about going back to being a fisherman, or perhaps he thought that his denial of Jesus left him unqualified to be a disciple of Jesus.  In our appointed Gospel we have a scene that is set up to indicate the direct rehabilitation of Peter into the good graces of Jesus.  Peter denied the Lord three times before the rooster crowed; Jesus asked Peter three times if he loved him as a way to get Peter to counter each denial with a confession of his love for Jesus.    Peter was restored in his relationship with Jesus and his reputation was established as a legitimate leader in the church.  This portion was written after the death of Peter because it gives an indication that he would have the strength to go where he was unwilling to go before with Jesus, namely to his own crucifixion.

  In this same post-resurrection encounter, Peter was seen as being nosy about what would happen to the beloved disciple and Jesus said to him, “What is that to you, follow me.”

  The Gospels present the disciples as students of Jesus who learn in ways that we can identity with.  Peter, John and Paul could be like any of us in the church.  We can be petty and we can be profound; we can live sacrificially and egotistically.  We can be heroic in faith and at other times denying the significance of God in our lives.

  And what is the point?  Leadership comes from being rehabilitated, reconciled and received by a loving Christ, who simply says, “ Feed my sheep.”  Get to work and help the vulnerable.  We don’t have time for all this petty competition drama.  Get to work, take care of the lambs.

  The lessons for today invite all of us to be leaders in the church.  Let us lead because we know that we are restored in our relationship with God through Christ and we know that we are called to take care of those who are vulnerable in this world.   Amen.

Orange Emergency Triangles on Amish Buggies to Protect Tradition from Progress

2 Easter Sunday  Cycle C      April 7, 2013  

Acts 5:27-32 Psalm 150
Revelation 1:4-8  John 20:19-31

 Lectionary Link

  There is an interesting dilemma in Amish country.  Should the Amish buggies be required to display an orange emergency triangle when they are on public highways?  The modern triangle on the buggy represents a violation of their tradition; one just cannot mix the modern and the Amish way of separating themselves from the world.  On the other hand, the law requires it for the safety of the buggies and so most Amish comply with the law.

  The orange emergency triangle is a sign of irony.  It says, “If you’re going to try to be present in the post-modern world in Amish ways, then you are going to have to bear our mark of protection so our modern vehicles will not hurt you.  We are going to have to protect traditional people from the Modern World.

  If you are not going to move with the time, we are going have to mark you with emergency triangles so that we do not harm you when we interact.

  How often do we see these signs of clash between traditional religion and their cultures of residence?  How many times has this been replayed in the history of the world?  Traditionalists look out because Progress is dangerous to your safety if you try to interact on the highway of Progress.

  We ourselves could be wearing all sorts of these emergency triangles as religious Luddites of all sorts.  My vestments are older in origin than Amish clothes; my alb is but old Roman underwear and yet I am still wearing them today.  Emergency triangle.  The Bible, the language, the hymns, all need protection if we are going to interact with the post-modern world.  But we are not like the Amish, we have not really tried to promote ourselves as being that much separated from the world, even though this magic little time capsule on Sunday mornings does probably need to have an emergency triangle as we try to integrate everything that we do here with what with try to do in our lives outside of church.

  As we read the Doubting Thomas story, do not think of it as an eyewitness report; think of it as a parable of the Gospel writer who is writing at the end of the first century.  This Gospel writer is aware of changes; the writer is aware that there is a new reality of Christian success that they were not totally prepared for.

  Why is it that there are no Shakers around today?  Today we know Shakers as pieces of furniture and as music?  Why no Shakers?  The Shakers were celibates; they did not believe in procreation.  Unfortunately birth is the most successful means of evangelism for all religious groups and so the Shakers died out.

  Could the Jesus movement have gone the way of the Shakers?  Could the Jesus movement go the way of the Amish?  If you limit Christian baptism to the Jordan River, then the Jesus Movement could not have moved very far away.  If the effectiveness of the witness of Jesus depended upon live witnesses to Jesus of Nazareth, how long would the Christian religion last?  And what if the first generation of witnesses died out; what do you do?  You might say, you have to know somebody who actually walked and talked with Jesus.  But what about the second and third generation and what about people who began to be spread throughout the Roman Empire?

  How could the Jesus Movement survive the absence of Jesus and the absence of his eye-witnesses?  That kind of religious limitation needed to have emergency triangle placed on it by a new understanding.  And that is what the parable of Doubting Thomas is about.

  The Gospel of John is a Gospel about word and about how word use diversifies.  In the beginning was the Word and the Word became flesh.  It became flesh in Jesus Christ.  And Jesus spoke words and what did he say about his words?  He said that his words were spirit and that they were life.

  The speaking Jesus assumes that one is physically present with Jesus to hear him speak.  The apostles, disciples, friends and companions of Jesus were those who were with him and heard him speak.  But they soon were dying, dead and gone and how could there be a contact and transmission of this message about Jesus?  There was a crisis; if one did not hear and speak with Jesus but relied upon the message of another who had heard Jesus and spoken with him, then one was that much further removed from Jesus in both time and space and here is the crisis:  Your experience of Christ was inferior to the experience of those first order Christians who walked and talked with Jesus.  So, Shakerism, here we come.  The intensity of the Christ presence would surely dissipate and thin out in each succeeding generation and the movement would run out of Christ-gas and not be able to go on.

  And this is the point of the parable about doubting Thomas.  Thomas was symbolic of every first generation face to face encounter with Jesus.  He is presented as wanting to have proof that his Christ experience was valid.  The church of the Gospel of John was thriving and it was fueled by something other than first generation testimony.  The intensity of the Christ encounter in the Johannine community was great; it was not inferior to the encounter of Thomas-like first generation eye-witness believers in Jesus.

  And the spoken word was now being put into written words and these written words were spirit and they promoted the continuing presence of the risen Christ and this presence was not an inferior presence, in fact, it was an even more blessed experience because it did not rely on mere physical presence.

  The writer of John’s Gospel is putting an emergency triangle on the old limited way of knowing the presence of the risen Christ; get out of the way because writing is here and “these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name. “  The Doubting Thomas parable is set up to show this progression; In the beginning was the Word; the word was made flesh in Jesus;  Jesus spoke words and his words were spirit and life.  And these words animated the lives of people.   And these words about Jesus became written words and these written words were spirit and they were able to accompany people knowing a real and valid presence of the risen Christ even if they were not eye-witnesses.

  And that is how the Jesus Movement has survived for two thousand years.  Words can still make the Risen Christ present today.  Words are still Spirit and they are still life and they can constitute and order our lives in such a way that we come into an interior remaking of our word life such that the sublime presence of the risen Christ is known afresh to us within the particular details of our life.

  So the hymns, detail of culture, the albs, the chasubles and all of the details of our piety that are a part of the aesthetic of our worship, they are but current furniture for the real guest, the risen Christ.  Let’s not get hung up on the style; enjoy what prepares our hearts to experience the risen Christ, but if we know the risen Christ, we will not feel threatened by the high speed of our post modern times.  The risen Christ can always be known within the new details of our culture through words which are spirit and life.  Receive these words of spirit and life today.  Amen.

Delivering Alleluia Back in Time for Easter

Gospel Puppet Show

March 31, 2013

Easter Sunday

Characters:

Hairy the Profit

Fr. Phil

Father Phil:  Boys and girls, I received a phone call from Hairy the Profit and he was very worried and anxious.  He said that he wanted to see me right away.  He said it was important.  Hairy are you around?  Where are you?

Hairy: Hello boys and girl.  Have you seen the Padre?  Is he sleeping again?  Where is the Padre?

Father Phil:  Hairy, I’m right here.  And of course, I’m not sleeping; it’s Easter Sunday.  Though I will be preaching later and that might help some get some sleep.  You look terrible Hairy, what’s wrong?  And by the way is your name Harry, short for Harold?

Hairy:  No, my name is Hairy, H-A-I-R-Y.

Father Phil: Could of guessed that from the amount of hair on your body.  But what’s the matter why are you worried?

Hairy:  I have special delivery that needs to arrive for Easter Day and if it doesn’t come, we won’t be able to start Easter.

Fr. Phil:  That’s terrible; what is so important that would delay Easter.

Hairy: You will soon know; but if it doesn’t show up.  I’ll be leaving town in embarrassment.

Fr. Phil:  Well, Hairy, it must be very serious.

Hairy: It is and I do not want to delay Easter.

Delivery Person:  Excuse me, is there a Hairy Profit here?  I have a package for him from the Postal Service.

Hairy:  I’m Hairy Profit.  Whew! You saved the day.  Please give the package to Father Phil.

Delivery Person:  Let me verify your identity, Do you really spell your name, H-A-I-R-Y  P-R-O-F-I-T?

Hairy: Yes, do you have a problem with that?

Delivery Person:  No, your mom and dad sure got the name right.

Hairy: Father Phil, hurry and open the Package.  What’s in there?

Father Phil: Okay, there is a letter in here and the letter says, “Dear Hairy, please get a haircut.  Love, Mom.  Is that what you were expecting?  How was that letter holding up Easter?  If you get a haircut can we start Easter?

Hairy: No that was not what I was expecting.  I am so disappointed.  That was not what I needed to start Easter.  I am so embarrassed.

Delivery Person:  Hello, there is a special delivery for Hairy Profit from UPS.  Is there a Hairy Profit here.

Hairy:  I’m here.  Hurry up.  Maybe this is what I was expecting.  Please come and give that package to Father Phil.  Father Phil open it up and tell me what it is.

Fr. Phil:  Okay be patient.  And here it is.  It is a special delivery from before the season of Lent.  Do you know what it is?  It is the Word Alleluia.  And it has arrived just in time for the Easter.

Hairy:  Yes, now we can begin Easter because Alleluia has returned just in time for Easter.  Alleluia.  Alleluia.  Alleluia.  Aren’t you happy that we can say Alleluia again?

Fr. Phil:  Yes, we are and thank you Hairy for getting Alleluia to us on time, and as a friend could I say something to you?

Hairy:  I guess so.

Fr. Phil:  Get a haircut.  And Good bye! 

Profound Hope Crammed into Such Small Vessels

Easter Sunday        March 31, 2013     

Isaiah 65:17-25  Psalm 118:1-2, 14-24
1 Corinthians 15:1-11 John 20:1-18

Lectionary Link

FAME

I'm gonna live forever

I'm gonna learn how to fly--high!

I feel it comin' together

People will see me and cry. Fame!

I'm gonna make it to heaven

Light up the sky like a flame. Fame!

I'm gonna live forever

  Fame might be one of the ultimate addictions of life and it may be because of our supreme fear of insignificance in life.  The deep voiced singer and poet Leonard Cohen wrote and sang in his unique basso profundo voice, “And everybody knows that you live forever, Ah when you've done a line or two.”

  The aspiration for fame and glory perhaps is natural even if one doesn’t aspire to embarrass oneself on American Idol.  Fame is that quest for an excessive witness to one’s life as proof that one was actually here.

  If we are not witnessed by someone, do we exist?  This is like the philosophical question, “did a tree fall in the forest if no one was there to see it fall?”

   Fame is a quest for immortality; maybe what is called an objective immortality.  If I make an impression upon people, perhaps I will be remember beyond my death.  But why would that be important to me in my life now?  What would be the importance of me living on by having people think or speak of me after I have died?    

  Probably the most concrete objective immortality happens when one has a child.  One’s child is the most concrete proof of objectivity immortality.  In fact in certain phases of the Hebrew religion and Judaism, the objective immortality of having children was the prominent immortality since many Jews could not find evidence for the afterlife in the Torah.

  Immortality and the afterlife have a long history in humanity.  We probably cannot know for sure but we like to claim what makes us humans different from the other animals is how we reflect upon death.  If one has lived well and loves life, death seems like such a loss of the experience that one has gained from living.  Is there no way that such experience could be passed on? 

  The ancient Greeks wrote about the transmogrification of the soul.  Plato wrote about the simultaneity of the passing of soul at death and its birth into another person.  This was expressed in the Joseph Cooley lyrics, made most popular by “Blood Sweat and Tears, “ And when I die and when I’m dead, dead and gone, There’ll be one child born and a world to carry on, to carry on.”

  Fame, immortality and afterlife are universal human issues for the human psyche in the quest for meaning.  The topic of the afterlife appeared in the sections after the Torah in the Hebrew Scriptures to deal with the issue of theodicy.  Theodicy, how do we make sense of God who is worshipful when there is injustice and innocent suffering in the world?  The people in covenant with God, the people of Israel wondered often if they wouldn’t be better off if they weren’t God’s so-called chosen ones with a Promise Land.  Lots of bad things happened to them in their Promised Land and when bad things happen how do people still maintain a sense of justice?  The logical solution was that everyone needs more time, time beyond the grave so that scores can be evened and justice can fulfilled.  If there is enough time, fortunes can be reverse so the persecuted can walk in the persecutor’s shoes and vice versa.  The problem with this type of eternal and everlasting life is that we “petty minded” people often hold on to heaven and hell as two grand categories for our own prejudices and biases.   Everyone who is certain about the details of heaven and hell usually is equally certain about who will inhabit both places and conveniently one’s friends and those in agreement with me are in the good place and those other people are obviously in the bad place.  Recently a Baptist preacher got excommunicated in the minds of some Baptist faithful by writing a book, “Love Wins.”  Rob Bell writes his belief that the entire afterlife is just further training to become ultimately convinced by God’s love.  If one is reliant upon eternal hellfire to scare people into getting saved then you can understand why Pastor Bell offended those who need to frighten people into salvation.

  Another way in which we hope to attain secret information about the afterlife is through the so-called “near-death” experiences.  People who have died and then are resuscitated often recount events in the language that one associates with dream imagery.  Walking to the light and meeting friends and loved ones who are already there.  Even as much as we don’t understand this kind of near death testimony, we cannot help but be intrigued by this kind of information and how it comes to us.  None of us could ever want or try to make this sort of serendipitous experience happen to us and so the sheer serendipity of this experience fascinates us.

  One of the things that makes us vulnerable about death and dying is the fact that our lives and this world seem so unfinished and incomplete.  Our relationships are perpetually unfinished and incomplete.  We did not, could not say everything we wanted to say to someone before they left this world.  The popular necromancer John Edward functions for people who have this need to know that their faithful departed loved ones are “okay.”  He purports to communicate with the departed spirits on behalf of the living to bring assurance of their well-being.  It is not uncommon for people to have dreams or experiences of audible contact with departed loved ones. 

  Another intimation of the afterlife occurs because you and I have hopes and dreams that will not be realized.  Hope is such a profound desire; it is too big for the limitations of one body located in space and time.  One wonders why we are made to have such profound eternity crammed into such small containers, except for always showing us that we have plenty of growing room and not much reason to judge other people.  Profound eternity crammed into such small vessels is a continuous invitation to creativity as this endless realm of Possibilities continuously flirts with us to find new actual combinations of application for our lives.

  My purpose is not to cast value judgments upon the various ways in which people deal with the afterlife; their own and that of others.  My purpose is simply to note that as humans we do it in various ways and so it must be a universal condition to think about not being in life the way in which we are.  The notion of the afterlife functions in some way for us whether theist or atheist or agnostic.  One’s adamant denial of the afterlife is even more proof of it actually functioning in a person’s life.

  So get to Easter, preacher, surely you digress.  The Easter event:  I imagine a situation of some people who were so in love with a charismatic friend, guru, healer, shaman, wisdom teacher, counselor and young man Jesus, they could not conceive of his actual life ending nor could they conceive that their accessible relationship with him would ever end.  They could not conceive of this rich friendship ever coming to an end.

  The resurrection of Jesus is when the power of God worked with the power of friendship in the hearts of his friends who experienced such grief. The power of God working with the power of human grief  brought Christ to appear to them again in ways that were recognizable by them such that the stories were written.  The profundity of this reappearance has created a ripple effect in the history of humanity and the waves of these resurrection appearances arrive to us today bringing us hope.  If we know that one person has made it, then everyone makes it.  If we know that Christ lives on, we know that the eternal hope in us that makes us always feel unfinished is not a cruel hoax.  Rather that eternal hope is the endless deliciousness of affirmation, saying continuously, “you go girl, you go boy…and do it on and on and on.”  Not ever being finished is the gift of eternal life because it means always having a future.

  There is an insightful rebuke by Jesus of Mary Magdalene in the sepulcher garden, “Mary don’t hold onto me.”  Life with Jesus or anyone cannot be put in a freeze frame suspension.   Yes, it is so nice and wonderful, but let it go for some future forms of nice and wonderful.

  Mary, do not hold on to the physical Jesus, but let the risen Christ be the new interior guide of your life that lives in and through you.  

  If we understand this, we understand the spiritual methodology of the early Christians.  Do not   hold on to the physical Jesus; let him go and receive his Spirit as one’s very interior life of peace and comfort and divine comfort.  Let not eternal life be just an unknown future but be the qualitative presence of God’s Spirit in our lives now..

  Yes, we can have many different kinds of intimations, imaginations and entertainments about the afterlife; they all have a function for our psyches now.  But know this:  these imaginations are born from creative word and spirit who is eternal resurrection life in us now, not delayed until our physical bodies die, but present even now.  This reality of profound Hope crammed into our little bodily vessels now is the reality of our Easter shout:  Alleluia, Christ is Risen.  The Lord is Risen indeed.  Alleluia.  Amen.

 

Two Childrens Sermons for Easter

Easter Sermons for Children

In this sermon, have the entire congregation, one by one share the Easter Message "Christ is Risen."  Make a baton and write on it the traditions that the church has passed on.  This is to illustrate to the children the transmission of the Easter message for all of these years.

Sermon One: Passing the Baton in the Great Relay Race

   What Christian Feast Day is more important? Christmas or Easter?  They are both very important but Easter is the most important Christian day of the Christian year.  Why?  If Jesus had not come back alive, we would not celebrate Christmas and we would not even exist as a church

  When the resurrection of Christ happened, the friends of Jesus who saw him alive again after his death began to share the story.  And now that story has been share for about 2000 years.  If the church is about 2000 years old, that means that there has been about 100 generations using 20 years as the average length of a generation.  So how has the message of the life, the death and resurrection Jesus been remembered for 2000 years?  By one parent sharing the message with their children and their children share the message with their own children. 

  If we have about 100 people here let us see how long it takes to share the message. One by one, let’s share the message, one time for each generation.  Let’s see how long it takes to say Christ is Risen around this entire gathering.  Okay start.

   But the church has not just passed on spoken message.  We have passed it on in things that we can see and touch and feel.  And so I have made a baton for a relay race and I’ve written some things on the Baton.  The Bible.  The Old Testament Stories.  The New Testament Stories.  Creeds. Holy Spirit. Water of Baptism. Oil of Baptism and Confirmation.  Fire of Baptism.  Bread and Wine of Eucharist.  Prayers for the Sick.  Bishops, Priests, Deacons and Lay Persons.  Marriage Rings.

  These are things of the church that have been shared for 100 generations.  These things have been passed on from family to family for 2000 years.  And that is why we are here today, because someone told us the message about Jesus Christ and because the church has passed on the various things that have helped us to remember that Jesus rose again.  And because the Holy Spirit is inside us giving us the hope that we are going to live beyond our deaths.  And why do we believe that we will live beyond our deaths?  Because Jesus Christ lived beyond his death; he did it to show us what will happen to us after we die.  We will live beyond our death and we will live with God.  That is why this day is such a happy day and it is why we shout: Alleluia!  Christ is Risen!  The Lord is risen indeed.  Alleluia!  Amen. 

Sermon Two:  The empty Easter Egg

  Let me tell you today about an Easter Egg hunt that took place on Easter Sunday in a church.  And the Sunday School teacher wanted to teach a lesson to the children on Easter Sunday.  So Mr. Jones during Sunday School on Easter Sunday, said to his class, “Today is Easter Sunday and so we want to do something special.  We are going to have an Easter Egg hunt.  I’ve have already hidden the eggs.  So let’s go outside and look.  And I want each of you to find only one egg.  And when everyone has found one egg, then we will come back to the classroom and each of us will open our egg in front of the entire class.  So the entire class of twelve children ran outside to look for the eggs in a place on the lawn where Mr. Jones had hidden the eggs.  One by one each child found an egg.  One child said, “I’ve found my egg.”  Another child said, “Please help me find my egg.”  And finally after about 10 minutes each child found an egg.  Mr. Jones rang a bell and said, “Come into the classroom.”  And so the children came back into the classroom each holding an egg.  Now these eggs were not real eggs, they were plastic hollow eggs so that there could be a hidden treat inside of the egg.

   When they were seated in the classroom, Mr. Jones said, “Now one by one we are going to open each egg to see what’s in the egg.  And let me tell you, there is a surprise in one of the eggs and whoever has the surprise will get something special.”

  One by one the eggs were opened.  Johnny said, “I have a dollar bill in mine…I bet I won the prize.”  Mary opened hers and she found some very nice chocolates so she said, “No, these are really the best chocolates, so I bet I won the prize.”  Jimmy opened his egg and he had a little Lego man so he said, “I think I got the best prize.”  Grace opened her egg and she had a cute little furry bunny rabbit and she said, “I won!”  Gloria opened her egg and found a silver dollar and she said, “Wow!  I hit the jackpot!”  Jeremy opened his egg and he found a lovely ring that fit his finger and it had a red jewel on it, so he said, “Surely this must be the best prize.”  Betsy then opened her egg and she found a cute little baby chick, and she was thrilled because she knew she had won.  Todd opened his egg and found a shiny whistle and he blew the whistle because he thought he had won.  Everyone who heard the loud noise, said, “Stop blowing the whistle, it hurts our ears.”  Joey opened his egg and he found a little race car…just what he wanted, and so he believed he was the winner.  Margaret opened her egg and she found a cute little teddy bear and she was happy.  Harry opened his Easter Egg and he found a porcelain little Dalmatian.  And he just loved those spotted dogs.  And then there was only one person and one egg left to open and it was Lucy’s egg.  Everyone said, “Hurry and open it let us see.”  But Lucy got very shy and so she hid her egg under desk so that no one could see her open it.  She looked down as she opened it and when she got it opened, her face turned red and said.  Everyone shouted, “What did you get Lucy?  Did you win?  What did you get?”  And Lucy looked up and said, “I lost…I did not get anything…my egg is empty.”  And the children laughed at her and said, “Mr. Jones really played a joke on you.”

  Then the children asked Mr. Jones, “Tell who won the best prize?”

 And Mr. Jones said, “Children, Lucy won the best prize and so she get this special prize, a new Bible.”  The children said, “Why did Lucy win?  Her egg was empty?”

  Mr. Jones said, “Today is Easter.  And when the women went to the tomb of Jesus what did they find?”  They found that the tomb was empty and because it was empty they were winners, because that meant that Jesus was still alive.

  And so Lucy’s egg was empty.  And she wins the prize on Easter to remind us that the empty tomb of Jesus means that Christ is alive and that he is still with us today. 

   So as winners today let us be happy about the empty tomb of Jesus.  Let us say, Alleluia, Christ is Risen.  The Lord is risen indeed.  Alleluia! 

John Rewrites Passion as Triumph

Good Friday    March 29, 2013

Isaiah 52:13-53:12 Ps 22

Heb.10:1-25        John 18:1-19:37

Lectionary Link

  The Passion Gospel of John is quite a different Passion Gospel.  It is so triumphant that it would seem to ignore or underplay the pain and devastation that the event of crucifixion would be.

  In the Passion Gospel of John, it is presented as though Jesus is calling the shots step by step.

  When the police of the chief priests arrive in the Garden of Gethsemane to arrest Jesus, in John’s Gospel, Judas is not needed to identify Jesus with a kiss.  Jesus steps forward and says,”Who are you looking for?”  When they say, “Jesus of Nazareth.”  Jesus says, “I am he.”  And when he does, the soldier all fall to the ground.  The phrase “I am” said by Jesus in the Gospel of John is to identify him with the God who approached Moses in the burning bush and called himself, “I am.”  In John’s Gospel, Jesus said, “I and the Father are One.”  And so when Jesus said “I am he,” he has the authority to knock the soldiers over like a bowling ball hitting pins.  At the arrest, who is in control?

  Peter drew his sword and cut off the ear of a soldier and Jesus told him to put away his sword because he was going to drink the cup of death given to him by his Father.

  The Jews did not use crucifixion as a method of death punishment; their preferred method according to the law was stoning.  In John’s Gospel the writer is writing towards a crucifixion goal.  “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.”  Jesus also said in John’s Gospel, “If I be lifted up, I will draw all people to myself.”  The cross was the Roman method of the spectacle to discourage any insurrection.  And in John’s Gospel, the Cross is like an advertising billboard proclaiming the Kingship of Jesus.  What incredible irony that such literature should arise in the late first and early 2^nd century when there were still powerful emperors on the Roman throne.

   Jesus said to Pilate, “You have no power over me unless it was given to you.  Those who delivered me to you have a greater sin.”  So here we have a late writing and the Roman’s role in the crucifixion is being softened to be less than the role of the Jews.  This is written well after the separation of the synagogue and the church and when the majority of the followers of Christ are Gentile Roman citizens.

  What are we to make of this presentation of the Passion by the Gospel of John?  The Gospel of John is evidence of the strength of the Jesus Movement.  One does not look back at origins and interpret them in such triumphant way unless the Movement shows signs of great vitality and strength.

  There is something about completion that redeems and even brings about a reinterpretation and a complete re-writing of the past. 

  Can you imagine the mountain climber struggling to get to the top and having incredible doubts about being able to make it, but then from the top, the struggle looks different?

  Christianity is re-written from the top of the mountain of resurrection and John’s Passion account is proof of the future redeeming the past almost to the point of being unrecognizable as being true to the conditions of a Roman crucifixion.

  Good Friday is all about the method of rewriting our past lives from the perspective of resurrection.  This re-writing is the work of faith when we are able to declare the past as providence, even when it did not seem so at the time.  Without trivializing pain and suffering in the past, it is the work of hope to relativized suffering to make it serve a future.  And the work of faith is to be involved in anticipating a better future.

  Today, I invite you to look back at a very bad Friday in your life, and ask yourself if current outcomes have helped you to come to call your past, Good.  It could be that it may not ever happen because there may be some wounds that time does not seem to heal.  But are those wounds made beneficial to us as we attempt to use them to minister to others going through something similar?

  Let us offer up our bad Fridays to God today, in hopes that in time we can by faith call them Good.  Amen.

We Have Been Crucified with Christ

Palm Sunday and Passion Sunday        March 24, 2013

Is. 50: 4-9a        Ps. 31: 9-16         

Phil. 2:5-11       Luke 23:1-49  

Lectionary Link

   

  Palm Sunday and Passion Sunday are based upon two different events in the Gospel.  In one scene the crowds in the ticker tape parade of branches, cry, “Hosanna, blessed is the King.”  In the other scene Jesus is put on trial and another crowd yells, “Crucify him, we have no king but the Emperor.”

  How do we do two liturgies for this day?  Some parishes do not try to combine them; it is too much to juxtapose.

  At St. John’s in our quest for topic overload, our Bishop is here for Visitation and so we have confirmation and people being received.  Since we are having confirmation and our bishop is here we added a Lenten discipline of reviewing our faith and then all of us together renewing our vows with those being confirmed and received.  Yes, it is a jumping of the gun on the Vigil and Easter, but we have the Vigil every year, we don’t always have our bishop with us for confirmations.

  So we have one grand multi-tasking liturgy and if that is too much, too bad.  The Plentitude of life experience does not divide itself up neatly into categories for our pieties.  And even if I seem to be doing something akin to a British no-no of mixing sweets and savories, I would like to make the case that life always everywhere juxtaposes multi-experiences of people.

  Agonies, ecstasies and everything in between are happening everywhere at all times.  Just because  I may be shielded in my joy does not mean that someone else is too.  Life is full to the hilt of differentiated experiences of people and differentiation in valuing things in the world.

  Take for example the Cross; what a terrible use of a beautiful tree!  Just because a cross was made out of one tree this does not nullify all of the trees that continued to grow in the landscape or the ones which were used for beautiful furniture.  The use-value of wood has a differentiation in human experience and we experience multi-use values all of the time.

  In the Palm Sunday parade, the children cried out their praise for Jesus the King.  This Jesus said that one had to become like a child to understand and perceive God’s Kingdom.  Pilate and others did not get this message; they got the message but used it as cruel joke.  Instead of riding a donkey, Pilate made Jesus ride the cruel cross of crucifixion.

  One has to say that strangely, Christians came to value the death of Jesus.  What could be the value of such a death?  How can a person like Paul who once tried to make people die like Jesus become one who gloried in the cross of Christ?

  How indeed could the very worst thing that could happen to a person in the first century become the very best for the early Christian communities?

  Each of the four Gospels has an account of the Passion.  One can assume that the Passion Gospel became the liturgical performance of a spiritual method.  This spiritual method is best known in the Pauline admission: “I have been crucified with Christ, yet I live, not I who lives but Christ lives within me.”

  If we understand this confession we can understand the purpose of the Passion liturgy.  Unfortunately, the practitioners of Christianity, including the hierarchy lost sight of the spiritual methodology and were left with just presenting the story of the Passion Gospel.  The literal recounting of the Passion includes some incorrect features.  The Gospels make it seem as though the Jews killed Jesus when the Jews really did not have such power or authority.  The Passion Narratives refer to the Jews which is strange because Jesus too is a Jew.   The Passion Gospels show the results of having been edited and redacted in times when more Roman Gentiles were followers of Christ and when the followers of Christ were separated from the synagogue and had become a separate religion.   The Roman dominate role in the crucifixion has been "softened."   By just looking at the literal Gospel, there were times in the history of the church that the reading of the Passion incited so called Christians to go out and persecute the Jews for their responsibility for the death of Jesus.

  This literal externalizing of the Gospel Passion misses the point.  And what is the point of the Passion?

  Jesus died out of this world and out of sight in order that Christ might be known as living in and through us in our thinking, seeing and doing.   If Christ is living through us we can no longer “see him;” rather we are involved in the continual task of checking our egos so that the Christ-nature can “be through us.”  This checking of our ego is how we are crucified with Christ and we live but don’t live, because the risen Christ lives in us.

  Let us be aware of the spiritual methodology of the early church: The Passion Gospel was to give a liturgical form to express the interior quest to always let Christ live through us.

  Today, as we begin Holy Week, let us remember the internal spiritual methodology of all that we do this week:  We have been crucified with Christ, we live, but we don’t because Christ lives in and through us.  Anything other than this can border on a crass literalism and sentimentalism.  Let us remember today, “We have been crucified with Christ.”  Amen.