Tag Archives: Jesus

Psalm 113 The God On High Who Lifts The Lowly

1 Reply
Window on the south wall of St Andrews just outside the Feilden chapel, by Henry Holiday and depicting Holy Women of the Old and New Testaments: Sarah, Hannah, Ruth and Esther in the top four panels and the Virgin Mary, Elizabeth, Mary of Bethany and Dorcas in the lower. By Rodhullandemu – Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=73469366

Psalm 113

1 Praise the LORD! Praise, O servants of the LORD; praise the name of the LORD.
2 Blessed be the name of the LORD from this time on and forevermore.
3 From the rising of the sun to its setting, the name of the LORD is to be praised.
4 The LORD is high above all nations and his glory above the heavens.
5 Who is like the LORD our God, who is seated on high,
6 who looks far down on the heavens and the earth?
7 He raises the poor from the dust and lifts the needy from the ash heap,
8 to make them sit with princes, with the princes of his people.
9 He gives the barren woman a home, making her the joyous mother of children. Praise the LORD!

The God of the songs and stories of Israel is a God who turns the world upside down. The LORD of Israel is the one who is high above all nations and lords yet this God raises up the “triad of the wretched” (Bellinger, 2014, p. 490) the poor, the needy, and the barren. This is the LORD on high who lifts up the lowly. Psalm 113 echoes this paradoxical reality in Hebrew thought: the LORD is high above all things, and the LORD looks down and sees the lowliest of all things.

Psalm 113 begins and ends with Hallelujah (NRSV Praise the LORD!). Unlike the previous two psalms it is not an acrostic, instead it is a short poem with two easily discerned parts. In the first four verses the praising and honoring of the LORD is the focus. Verse five forms pivot where the psalmist asks, “Who is like the LORD our God, who is seated on high.” The final four verses consider how this LORD who is seated on high cares for the lowly.

The praise of the LORD in the first four verses continually mentions the LORD and the name of the LORD as the focus of the praise of the servants of the LORD. The name of the LORD, enshrined in the commandment to “not make wrongful use the name of the LORD your God,” (Exodus 20:7, Deuteronomy 5:11) is critical to the proper reverence of the God of Israel. Names in the ancient world were powerful things and this God whose name is to be praised at all times (from this time on forevermore and from the rising of the sun to its setting) was due the reverence afforded to the name of the LORD.[1] This God who is above all things and whose name is worthy of reverence is seated on high.

The LORD on high lifting up the lowly is easily seen in the English translations, but when the Hebrew is rendered in a more literal translation[2] the parallel is even clearer as J. Clinton McCann Jr. shows:

A more literal translation captures the effect; God “makes God’s self high in order to sit,” (v.5b) “makes God’s self low in order to see,” (v. 6a) “causes the poor to arise” (v.7a), “makes exalted the needy…to cause them to sit with princes.” (NIB IV: 1139)

God intervenes in the life of the poor, the needy and the barren woman. God uses God’s position and power to lift up the lowly. This is the God of Sarah. Rebekah, and Rachel in the book of Genesis, these formerly barren women who became the joyous mothers of children. This is the God of the exodus who took a poor and needy people out of their captivity through the wilderness into the promised land. This is the God who hears the song of Hannah (1 Samuel 2) and Mary (Luke 1:46-55) which both share common themes with the second half of Psalm 113.

Psalm 113 in modern Jewish life is the first of the “Egyptian Hallel” psalms which are utilized in the Passover celebration. It is possible that this was the psalm that Jesus and his followers sang before they went out to the Mount of Olives after the Last Supper (Mark 14:26). The Psalm resonates strongly with many of the themes of the ministry of Jesus, just as it resonates with the story, songs, and the law. As Deuteronomy reminds the people:

For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribes, who executes justice for the orphan and the widow, and who loves the strangers, providing them with food and clothing. (Deuteronomy 10: 17-18)

This short psalm captures a central theme of the Hebrew and Christian scriptures: the paradox that the God who is high over all things sees and lifts up the lowly.

[1] The four letters of the divine name given to Moses in Exodus 3:14 are behind the English translation of LORD in all capitol letters. The practice of translating this LORD comes from the practice of using the vowel pointings for ‘Adonai” (Hebrew lord) on the consonants in Hebrew so that the reader knows not to utter the name of the LORD the God of Israel.

[2] Translators have to make a difficult choice when rendering a language into another of how to balance the literal meaning of the words with the different syntax and expectations of the language they are translating into. A “wooden” or “literal” translation is often difficult to read or understand because Hebrew sentences often do not include elements that most English readers are used to.

Psalm 110 A Psalm of Enthronement

1 Reply
Stained Glass window at the Melkite Catholic Annunciation Cathedral in Roslindale, MA depicting Christ the King with the regalia of a Byzantine Emperor

Psalm 110

Of David. A Psalm.
1The LORD says to my lord, “Sit at my right hand until I make your enemies your footstool.”
2The LORD sends out from Zion your mighty scepter. Rule in the midst of your foes.
3Your people will offer themselves willingly on the day you lead your forces on the holy mountains. From the womb of the morning, like dew, your youth will come to you.
4The LORD has sworn and will not change his mind, “You are a priest forever according to the order of Melchizedek.”
5The LORD is at your right hand; he will shatter kings on the day of his wrath.
6He will execute judgment among the nations, filling them with corpses; he will shatter heads over the wide earth.
7He will drink from the stream by the path; therefore he will lift up his head.

Psalm 110 is repeatedly referenced in the New Testament[1] as a way of demonstrating that Jesus is the Messiah and that as the Messiah, he is more important even than David. Yet this psalm so important to early Christians is heard differently by Jewish readers. Within these reflections I’ve tried to hold both Christian and Jewish voices in conversation, and I think that both can help us gain a fuller picture of the scriptures that we share. This enthronement psalm shares similar themes to Psalm 2. Both psalms view this newly anointed lord as the chosen vessel of the LORD the God of Israel. The king may be seated at the right hand[2]

As an enthronement psalm for a Davidic king, these words would likely come from a court prophet or singer to be spoken as God’s words over the new king. The prophet or singer refers to the new king as ‘my lord’ because they serve that king. The capitalization of the letters in the other occurrences of LORD in this psalm indicate that it refers to the divine name, YHWH, and the vowels are pointed around the letters to indicate to the speaker to say ‘Lord’ (or Adonai in Hebrew) instead of the divine name. YHWH speaks through the prophet to the new king and invites the king into this position of honor and promises to fight on the new king’s behalf. Verse three is full of textual difficulties, as Nancy deClaissé- Walford states, the

words appear to be an elevated description of the newly enthroned monarch, obeyed willingly by the people and endowed with strength and stamina—the dew of your childhood—which emanate from the splendor of holiness.” (Nancy deClaisse-Walford, 2014, p. 836)

Although there were both royal and priestly roles in the world of the Davidic kings, the kings of Israel did have priestly functions. Now the king is linked to the ancient figure of Melchizedek who comes from Salem, and who is also a king, and blesses Abraham by God Most High. This King of Salem becomes the priestly model for the King of Jerusalem, likely built on the same spot generations later. This installation of the new king in both a royal and priestly role integrates this new leader into their privileged place in God’s ordering of the world. (Mays, 1994, p. 352)

The ancient world was a violent place, and the Davidic kings were expected to lead the nation to both safety and military victory. Yet, Israel was never to be a military power,[3] and their strength resided in the God who executes judgment among the nations. The language of ‘filling the nations with corpses’ and ‘shattering heads over the wide earth’ continues the elevated description of the power behind the new monarch and the power behind the throne that ultimately controls the fate of the nations. The LORD, the God of Israel, will provide the stream beyond the path of the new king allowing this king to lift up his head in honor and strength.

Christian readers will hear this psalm through the lens of Christ, and ‘sitting at the right hand of the Father’ becomes a way that the church will talk about the honored and powerful position of Jesus for the church and the world. Jesus takes on the role of king for Christians and this led to the persecution of many early followers of Jesus who refused to pay honor to the divinity of Caesar. The book of Hebrews also highlights the way Jesus fulfils the role of the priesthood for Christians.[4] In liturgical churches the final Sunday of the church year is Christ the King Sunday which celebrates the way Jesus is enthroned at the right hand of God, but instead of being a conquering king he was a crucified messiah. Revelation 19: 11-16 is the closest the New Testament gets to the militaristic language of verse five and six of this psalm. The quotation of this psalm by Jesus in his conflicts with the Pharisees in Matthew 22:44 and parallels probably was not viewed as a convincing argument by his opponents and most Jewish leaders, if they utilize this psalm today, would be waiting for a return of a Davidic ruler who can rule from the power of the LORD the God of Israel and bring the nation back to a place of security. As large of a role as this psalm plays in the New Testament, I don’t believe that it plays a similar role in the thought of contemporary Judaism.

[1] Matthew 22:44; Mark 14:62; 16:19; Luke 22:69; Acts 2:34-35; 7:55; Romans 8:34; Ephesians1:20; Colossians 3:1; Hebrews 1:3,13; 8:1; 10:12; 1 Peter 3:22

[2] Being seated at the right hand is a position of honor and power. It is interesting that in Psalm 109 the psalmists asks for an accuser to take this position for the wicked person. The name Benjamin comes from a conjunction of the Hebrew word for son (bin) and right hand (yamin).  

[3] Deuteronomy 17: 14-20 which sets the limits on a king for Israel indicates that the focus is not to be on building a stronger military but instead on a ruler being faithful to the LORD and the covenant.

[4] Particularly Hebrews chapters 5 and 7.

Seeking Christmas

Leave a reply

 It isn’t with the Christmas tree
Or presents wrapped for all to see
St.Nick, he didn’t bring it here
Nor Frosty of the Grinch I fear
 
It isn’t in the shopping mall
Nor songs that sing our ‘Deck the Hall’
Or houses decked in Christmas lights
Or people packed on holiday flights
 
Family and friends, feast and gift
Do comfort and my spirits lift
Yet sometimes all the noise and light
Distracts me on this silent night
 
From Joseph’s trip from Galilee
And his new wife, blessed Mary
From Jesus in a manger lay
For no room was found on his birthday
 
Messiah, the Word of God, the Light
That came upon that Holy Night
When the angel proclamation began
Peace on earth, good will to man
 
Come let us go and seek and tell
This child who is Emmanuel
The creator to creation come
A new covenant of grace begun
 
To seek with Magi Bethlehem
To see the king or the great ‘I am’
To ponder deep within our heart
The words the shepherd did impart
 
For that is what I seek this year
In the middle of the holiday cheer
The place where heaven comes to earth
To fill our hearts and souls with mirth

Mosaic in the Rosary Basilica, Lourdes

Mosaic in the Rosary Basilica, Lourdes

Mark’s Portrait of Jesus and The World He Lived in Part 4

1 Reply

Mark’s Portrait of Jesus and The World He Lived in Part 4: A Scripture Shaped World

Scroll of the Book of Isaiah

Scroll of the Book of Isaiah

When I originally did my presentation on the Gospel of Mark and the way that it interacts with the world in which Jesus lived and breathed I left out a very important part, the way the Gospel of Mark interacts with the Scriptures (at this time the Hebrew Scriptures or Old Testament most likely in its Greek translation the Septuagint) and uses the language and world of the scriptures to find a way to talk about who Jesus is and what the Kingdom of God means in a world of the Roman empire, Second Temple Judaism and a world where the conflict between good and evil was viewed in terms of conflict between various spiritual forces. Inhabiting a Jewish world where the language of the scriptures would have been a critical part of that world it is not surprising that Mark uses scriptures to help illuminate who Jesus is and to allude to a deeper engagement with the story of the God of Israel and the people of that God.

The question of Mark as a reader of scripture is normally handled by looking at the explicit places where the gospel quotes the scriptures and often without taking some time to examine the broader question of how Mark is using these scriptures to show who Jesus is. Richard B. Hay’s recent work on the way that the gospel authors utilized scriptures is a helpful and generative study of this question in a much more holistic light. In examining the interaction between the way that the Hebrew Scriptures were read by Mark and the way they form a linguistic world that the gospel is able to access Hays argues:

And upon rereading, we discover numerous passages scattered through this Gospel that offer intimations of a disturbing truth: Jesus’ identity with the one God of Israel. Unlike the Gospel of John—which explicitly declares that Jesus is the Logos, the Son who is one with the Father—Mark shies away from overt ontological declarations. Nonetheless, Mark’s Gospel suggests that Jesus is, in some way that defies comprehension, the embodiment of God’s presence. Mark never quite dares to articulate this claim explicitly; it is too scandalous for direct speech. For Mark, the character of God’s presence in Jesus is a mystery that can be approached only by indirection, through riddle-like allusion to the OT. (Hays, 2014, p. 19f.)Emphasis authors.

From the first direct citation in Mark 1: 2-3 which weaves together Malachi 3.1, and Isaiah 40.3, both passages which link back to the LORD, the God of Israel being the one who is coming, Malachi pointing to the LORD coming in judgment and Isaiah who proclaims the LORD God coming with might to rule and to gather together the people of Israel. Right at the very beginning there are the audacious and bold claims about the one who is coming, and yet throughout the narrative of Mark the characters in the story will wonder and will have the secret kept from them who this Jesus is. The demons may know who Jesus is but they are silenced, others may have flashes of who Jesus is but they are also told not to speak to anyone about it, Jesus’ identity is a mystery that is ultimately revealed by his actions and the way these actions resonate with the story of who God is in relation to God’s people.

Many of the conflicts that emerge between Jesus and the Pharisees early in the gospel revolve around Jesus doing things that are reserved for the God of Israel. In Mark 2.1-12, when Jesus heals the paralytic man who is lowered through his roof the accusation is, “Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?” And the scriptures do highlight in several places that the God of Israel does forgive sins, for example Hays lifts up Exodus 34.6-7:

The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for the thousandth generation, forgiving iniquity and transgression and sin, yet by no means clearing the guilty, but visiting the iniquity of the parents upon the children and the children’s children to the third and fourth generation.

A similar dynamic is at play with Jesus declaring he is Lord of the Sabbath at the end of chapter 2, where now Jesus is able to interpret what the commands of God mean and becomes an authoritative interpreter of the scriptures. Perhaps this is some of the wonder that Mark records in 1.22 where the crowds are amazed at him teaching as one with authority.  Mark continues, through Jesus’ actions, to invite us to wonder who Jesus is and how he is connected with the God of Israel, from his healings and exorcisms to the walking on water in Mark 4. 35-41 where the disciples wonder, “Who then is this, that even the wind and the sea obey him?” and whether Mark directly evokes Psalm 107 or not, it provides an evocative answer to the question, “Then they cried to the LORD in their trouble, and he brought them out of their distress; he made the storms be still, and the waves of the sea were hushed.” Psalm 107. 28f. Continuing in the story of the feeding of the five thousand with the evoking of the image of the people as sheep without a shepherd there are numerous allusions to the LORD, the God of Israel being the shepherd of the people, most memorably Psalm 23, but more pointedly Ezekiel 34 which rails against the leaders of Ezekiel’s time who have not proved to be faithful shepherd and in response the LORD declares, “I myself will be the shepherd of my sheep, and I will make them lie down, says the LORD God.” Ezekiel 34.15.  We are left to wonder after each event who is this Jesus, and how is he able to speak in ways that reflect God’s speech, how is he able to act in ways that reflect God’s actions and how does he embody the presence of the God of Israel who has drawn near with God’s kingdom. Mark points us continually to the suggestive but never overt answer that Jesus is fulfilling the role that God has promised to fulfill in the scriptures. That Jesus can forgive, can be Lord of Sabbath, can master the elements and the demonic forces that threaten God’s people and can be the faithful shepherd that the people has longed for.

Mark continues to invite those with eyes to see and ears to hear to sit and wonder about who Jesus is and to listen to the frequently allusive way in which the language of scriptures helps to paint this picture in a suggestive way. Yet it is a mystery that Mark invites his readers into, the mystery of the kingdom of God that arrives in parables rather than outright proclamation. Most of Jesus’ overt quotations of scriptures come at the end of the book of Mark where the question of who Jesus is comes to its ironic and sharply contested conclusion. Jesus’ authority is continually questioned by the Sadducees, the Pharisees, the scribes and the chief priests and Jesus continues not only to allude to scripture but to embody it. Whether it is the allusion to Jeremiah’s temple sermon when Jesus enters the temple in Mark 11.17 and contrasting it with the vision of Isaiah in 56.7 and Jesus continuing to embody the role of Jeremiah in conflict with the temple of his day (see the previous post particularly on Jesus and Jeremiah), and the way this plays into the image of the cursed fig tree and the oracle of Jeremiah 8.13. The allusion to Isaiah 5 with both the parable of the wicked tenants in Mark 12. 1-12 and the denunciation of the scribes in Mark 12. 38-40. The language of Daniel 7 forms the answer to the High Priest in the trial where Jesus is accused of blasphemy, but also forms the background for the Son of Man imagery used throughout the gospel.  Mark uses these images poetically and sometime Jesus seems to take on the role of the God of Israel, other times Jesus walks in the place of Israel and is able to cry out to their God, sometimes he is the fulfillment of the hope of Israel and the scriptures, and yet in every place Mark leaves us with the mystery of the kingdom of God. Yet the use of scriptures continually points that somehow, evocatively, in Jesus we in some way encounter the divine presence of the God of Israel. Mark is not interested in explaining how this comes to be but rather inviting us into the journey and experience of the new people of God trying to find the language to explain who this Jesus was and what he did and finding in the language of the Hebrew Scriptures a vast set of hopes and expectations and words that describe the relationship of God to God’s people. And into that web of images the experience of Jesus mysteriously seems to fall and we wonder with the first hearers of the message what that means for our experience of this Jesus Christ the Son of God whose gospel we receive from Mark.

Father Forgive Them…A Poem for Good Friday

Leave a reply

El Greco, Christ on the Cross (1588)

El Greco, Christ on the Cross (1588)

Father forgive them for they do not know what they are doing
Your people chose to listen to the voices that fill the air of this noisy world
The calls of the gods of violence and might they have answered
And in the kiln of conflict the green wood is drying awaiting the spark
Of these angry gods of war and rebellion that are never satiated
Though rivers of blood and the screams of the innocent stream out
Poured out as a libation making the profane sacred and the sacred profane
In the days to come they will cry to the hills to cover them in their terror
Calling the barren blessed and the ones lost in natural disasters lucky
Because of the wrath of their gods that rejoice in the conflict of the nations

Father forgive them for they do not know what they are doing
Dividing the world into the righteous and unrighteous, the holy and the mundane
Those who are blessed and those who are cursed, offering to gods of privilege
Those who can be excluded and kept out by their blood and their birth
By the language they speak, the hue of skin or hair, who they love or how they act
They bear the projected fear of the mob by sickness or disease or demonization
Confined to the outskirts of the city, to the graveyards, the asylums and prisons
They are prevented from having a place at the table and the temple
The very outcasts that I once rescued from their sojourn as pariahs
The poor who received good news and the captives that were set free
Now instead of the favor of the Lord receiving the scorn of these tribal gods

Father forgive them for they do not know what they are doing
They may be full and laughing and rich now but they live in spiritual destitution
The concerns of the world and the lure of wealth have choked the seed
God’s kingdom came among them and they never saw it snatched away
They have offered their lives to the cruel gods of mammon and security
Offering their lives in to quench the unending thirst for acquisition
Joining house to house, starving the widows and the orphans and yet
Their appetites only yearn to consume more for that is what they are
They are consumers whose lives are built upon the things that in turn consume
I have yearned to gather them together under my wings as a hen
But they would not come for their lives were built around shrines of their own making
Fouling their own nests and poisoning the waters of their children
In their hunger to feed these insatiable gods that delight in their indentured servitude

Father forgive them for they do not know what they are doing
Their fathers and mothers didn’t have ears to hear the prophets you sent
And they have not the eyes to see the Son in their midst, and so they cast me out
They rejected the cornerstone and crafted idols of stone and ideology to offer their lives to
Instead of peace they chose war, instead of love they chose hate
They believe they have never been slaves to anyone as they ignore their yoke
Locked into the world of their fears and isolation, cursing what they do not know
They mock me to ‘save myself’ but it is their lives I cry out to save
It is their world that has the sun blotted out; their veils which are torn in two
They and their children will bear the burden of appeasing the gods they chose
Conflict and alienation and slavery may be the path that they have chosen for their own
Yet, Father it is you who pull light from darkness and life from the maw of death
Whose rejected kingdom is at hand and who breathes the life into the new creation
It is into your hand that I commend my spirit and their shattered world as well
Thy kingdom come, thy will be done on earth as it is in heaven
Give unto the righteous and the unrighteous their daily bread
And forgive them their trespasses for they do not know what they are doing

Neil White, 2015

Images for the Third Sunday after Epiphany

Leave a reply

The Calling of the Disciples from Matthew’s Gospel

The Calling of the Apostles, Mosaics from San Marco, Santa Maria Assunta in Torcello and Murano

The Calling of the Apostles, Mosaics from San Marco, Santa Maria Assunta in Torcello and Murano

Apostle's Call, Relief from Manastery of San Pedro da Roda

Apostle’s Call, Relief from Manastery of San Pedro da Roda

 

Calling of Peter and Andrew, Duccio di Buonisegna (1308-1311)

Calling of Peter and Andrew, Duccio di Buonisegna (1308-1311)

 

James Tissot, The Calling of Saint Peter and Saint Andrew (1886-1894)

James Tissot, The Calling of Saint Peter and Saint Andrew (1886-1894)

 

Three Days- A Poem

1 Reply

Statue of Mary Magdalene in Mission Santa Monica

Statue of Mary Magdalene in Mission Santa Monica

Three days has my master been gone
Three days since those he loved scattered
Three days since receiving his pierced and battered body
One final gift from the hands of our oppressors

Three days of mourning and preparations
Three days of weeping and working
Three days of trying to hold on to a man who is dead
The tomb awaits the payment of grief

The first day of the week has come
A time of new beginnings, of beginning anew
Yet I find myself walking towards the end, towards death itself
As I walk towards the gaping and devouring maw of the tomb

O tomb, you who could devour life itself
Who hold within you the remains of one who lifted a child from your jaws
One who denied you your prize, who snatched youth from your hands
Now perhaps you can laugh as you hold the one who denied you in your craw

Three days you have haunted me O death
Three days have I journeyed into your home
Three days have I tried to ward off your foul stench for this man’s sake
This man who made me a human and no longer a walking corpse

Three years did I journey with him,
Three years ago did he free me from the demons who tore at the corners of my mind
Three years of freedom and of being a human and not an object of shame
This man who I followed out of Magdala

Three days and I confront once again my fears
Do my demons lurk within this tomb?
Does my fragile self find itself destroyed by maw of death?
Yet, through my fear, for the memory of this true person I defy you.

Three of us walk together, three women, three lost ones
Three and yet incomplete without the one who lies behind the immovable rock
Three unable to pry open the jaws of the grave to snatch his life out of it
Uneasy, uncertain we walk towards the heart of the earth

Yet, as we approach you in the cold dawning of the day your mouth lies open
What has happened, have our oppressors taken away the one last gift we had
Have they shamed him even more, have they taken away our wrestling with death
Can we stand at the gaping maw of death without his presence?
Yet within the tomb sits a young man, a man in white
In the darkness, in the midst of death, youth that will not die sits
Our search ends with his puzzling message,
Our search begins with words that cannot breach our deadened senses
“Fear not, the one you seek is not here, he has gone ahead of you”

Fear not, and yet fear—a fear greater even than my fear of death overwhelms me
Who is this sitting here, who was the Jesus who lay here, what is he?
Is this the first day of a new creation, or is this truly the end?
How do I go home, how can I move, how can I tell his shattered disciples this?

Could I bear the rebuke of being a foolish woman whose dreams are shattered again?
Could I turn back home and tell what I’ve seen, do I even believe it myself?
Could I make the journey back to Galilee and wait for the Lord who lay in the tomb three days?
Or does fear reign in my body and in Mary and in Salome?

O tomb I taunted you, O death I defied you, but you I knew.
But now you stand open while my mouth is sealed shut
I feared your presence while you contained my Lord, now I cannot stand in your presence at all
Fear, confusion, amazement, wonder, silence
I run away

Perhaps the day will come when the stone over my own mouth is rolled away
Perhaps it too will take three days, or three months or three years
Perhaps it will take me finding the Lord who has been spirited away
“Fear not…he has gone ahead of you.”

purple rose 01 by picsofflowers.blogspot.com

Golgotha

2 Replies

White Crucifixion, Marc Chagall

White Crucifixion, Marc Chagall

Alone, life is over,
Those whom I ask to wait for me enter into sleep
A sleep deeper than death itself
Seconds creep by, minutes last for years
As I wait for my Father to answer me
Yet no answer comes.

Life, truly lived in God blessed abundance
Good friends, those who love me and whom I love
Those who would drink my cup, those who would share my bread
And yet for them I am alone waiting on the Father
Yet no answer comes.

Love, freely given and rarely returned
The religious mock me and the educated despise me
A few closer than brothers and sisters I have drawn near
Yet the same God brings love and separation
So still I sit alone and await an answer from the Father
Yet no answer comes.

Torment, yet it is the cup I choose
I could allow this cup to pass; yet I drink it to the dregs
I take on the curse so others might have a blessing
For those who curse me and those I have drawn near
I sit alone, the answer from the Father
I am the answer.

Betrayal, a brother draws near
With a kiss comes a wound deeper than any sword or spear
One who shared my bread rends my heart in two
I stand surrounded, forsaken by the Father
I am the answer for Judas.

Abandoned, every brother and sister scattered
For the fear of death my name forgotten and denied
All whom I opened myself to now flee as I sit on the altar
Accused, Spat upon, Beaten, a lamb for slaughter
I am the answer for the scattered.

Hated, I bear the weight of Jerusalem
An earthly kingdom I would not claim, so a thief’s death they select
Nothing did I take, only love did I give
Yet in my love I uncovered hatred so dark that hell could not contain it
Marked, Broken, Despised, a Scapegoat
I am the answer for a conquered people.

Disregarded, shown contempt as a peasant
I do not even merit the time of the procurator, only the fervor of the city’s hatred
Places me as King of the Jews before the vassal of Caesar
The power to judge I could wield, yet instead to earthly power I yield
I become the crucified one for the Romans
I am the answer for the empire.

Hung on the mountain, exposed to the world
I bear witness to a kingdom present given my form
I stake my claim as I gasp for air in the God forsakenness of Golgotha
I bear the rebellion of humanity waging war against the Creator
I am love hung on a cross for the world, the embrace of the Father
I am the answer for all creation.

I hang on the cross today bearing the sins of a world come of age
Aging but still turned inward on itself, consuming its own flesh
A world that may know my name, but has forgotten who I am
A world who no longer needs me, but is intent on saving itself at the cost of its own life
Creation is smothered and the oppressed are crushed
The powerful are caught in their paranoia and fathers disown their children
Wives seek other lovers and leaders devour their followers
The blood of the earth cries out for vindication, the desecrated heavens shout for judgement
Yet here I hang, the lamb, the scapegoat, the crucified one, love it self
Forsaken for the world’s sake, and yet I am
I am the answer for the world
Does anyone question anymore?

Composed Neil White, 2013

Updated from a poem originally written in 2002

purple rose 01 by picsofflowers.blogspot.com

At the Table- A Meditation and Poem for Maundy Thursday

Leave a reply

The Last Supper by Pascal Adolphe Dagnan-Bouvret

The Last Supper by Pascal Adolphe Dagnan-Bouvret

At the table with the others who will stumble and fall
Here with the one who touched us each in our turn
Healing our sickness, dispelling our demons, freeing us from our captivity
At least for the moment we are reclining at the table, a part of the feast
With Peter and John and James, Mary Magdalene and Martha and Lazarus
With saints of all ages and times and sinners from far and near
On this night we are there with them sharing in the feast of deliverance
From slave to liberation, from outsider to insider
No titles, no ranks, no stations or wealth matter here
For at the table this night we are all guests of the Lord
Bound together by his love

On this night we call Maundy, we receive the mandate
A call to love as we have been loved
To serve as we have been served
To make others clean as we have been made clean
Though we may deny and betray the Lord who joins us together
With our words
With our actions
With our hatred
With our exclusion
With our prejudice
With our pride
With our clinging to the old order rather than seeking God’s kingdom
With our addictions to power and wealth and privilege
With our own self-righteousness
Like Judas we may value money over God’s dream
Like Peter we may not be able to see how a master can serve
Or perhaps in our attempts to follow in his tracks we will deny we know him
Before the cock crows in the morn
We come with all the others, as unexpected and unworthy guests of the Lord of love
Receiving forgiveness and mercy, his prayers and his love
Tonight we are a part of the gathering of the feast that is to come in the kingdom

Though we know the story, we know these things, we know to love
And we are blessed to be called to do them
To wash feet
To share a meal
To extend forgiveness
To love as we have been loved
To remember again the story that shapes our lives
And to come again to the table to share in the gifts of grace
We are called and gathered here as one
No longer separated as
men and women
slave and free,
Jew and Gentile,
Righteous and unrighteous
Saint and sinner
Lord and servant
Rich and poor
Powerful and pariah
No here we are all beloved
Maybe we are God lovers,or seekers,or lost,or confused
Wondering how it is that we find ourselves here on this night
Yet here we are and once again we are
Washed and cleansed, yet needing to be washed again
Fed and yet not satisfied, with the foretaste until the feast itself comes
Made holy and yet still we may walk from this place labeled by others as a sinner
Forgiven and yet still not free from being led into temptation
And yet we are here at the table this night
As we are moved by God towards our liberation
We share bread and the cup
The bread of affliction is turned into a sampling of the kingdom of heaven
The cup of sorrow is transformed into the elixir of new life
As Christ offers himself to us again and meets us here at the table
As one who serves, so that we might learn to serve
As one who love, so that we might learn to love
As one who forgives, so that we might learn to forgive
As one who welcomes the stranger, as we might welcome the stranger
Shaped and formed by the practice of love to be those who can love one another
So that others may know whose we are
We are those who were here at the table
Invited and shaped by the loving Lord who hosts us this night

Composed Neil White 2013

purple rose 01 by picsofflowers.blogspot.com

The Beginning of Jesus Ministry: A Sermon

Leave a reply

James Tissot, Jesus Tempted in the Wilderness

James Tissot, Jesus Tempted in the Wilderness

Years ago, when I was going through Airborne School at Ft. Benning, GA, I remember one of the black hats there that would continually shout at us, “This ain’t Burger King, Airborne, you can’t have it your way.” When Jesus came down to dwell among us, the world changed- the Word became flesh and lived among us. The very force that gives creation its shape and form took on our form and was born of Mary and Joseph, two ordinary people with a big problem in the lower story became the parents of God’s Son, the bearers of the Word. And God come down and the very people who should have been able to see and recognize him, did not and there was no room for the Son of God.

Now we see Jesus beginning his ministry, God has come down, dwells with us. The hopes expressed by Isaiah have come to light:

Oh, that you would burst from the heavens and come down! How the mountains would quake in your presence! 2 As fire causes wood to burn and water to boil, your coming would make the nations tremble. Then your enemies would learn the reason for your fame! 3 When you came down long ago, you did awesome deeds beyond our highest expectations. And oh, how the mountains quaked! 4 For since the world began, no ear has heard and no eye has seen a God like you, who works for those who wait for him!(Isaiah 64: 1-4)

The people have longed for the barriers that separated God from them to be taken down, for God to be present and active. It is so easy to look out at the world and see all that is wrong, and to want God to come and fix it and the good news, the gospel is that God does…but not on our terms. God was not going to act like in the stories of the Exodus with the same type of mighty works. The mountains were not going to tremble, forests were not going to spontaneously combust and the nations around them were not trembling in their boots. Many seemed to hope that God coming down would mean that the nations around Israel would become their captives and they would come and bring their wealth and serve them, but the God we encounter in Jesus is much different.

Mark’s gospel echoes the language of Isaiah’s bursting from the heavens when Mark discusses the beginning of Jesus’ ministry:

9 One day Jesus came from Nazareth in Galilee, and John baptized him in the Jordan River. 10 As Jesus came up out of the water, he saw the heavens splitting apart and the Holy Spirit descending on him like a dove. 11 And a voice from heaven said, “You are my dearly loved Son, and you bring me great joy.” (Mark 1: 9-11)

The heavens, that place where God dwells which seems so distant now are split apart, ripped open and God is on the loose in the world. No longer content to stay in a temple or up in heaven, God has come down and everything has changed. We see in Jesus the goal of our own lives, where we are also dearly loved ones who bring God great joy, people in whom God’s Spirit wants to descend upon, people’s whose very identities are made and claimed in the waters of baptism, for it is there that our lives are joined to Christ’s life and we are his brothers and sisters, and yet, this ain’t Burger King, Airborne, you don’t get to have it your way, your isn’t your own. And God will not be God in the way that we think God should be God.

You see we tend to think that being set apart should make us special, and on the one hand it does, but we follow a God who came to serve and not to be served. We are set apart for the sake of others and not for our own sake. We were never set aside to place ourselves higher than others, but that we might serve. Paul talks about sharing the mind of Christ in this way:

5 You must have the same attitude that Christ Jesus had.

6 Though he was God, he did not think of equality with God as something to cling to. 7 Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, 8 he humbled himself in obedience to God and died a criminal’s death on a cross. (Philippians 2: 5-8)

Jesus’ ministry begins, but it is about service not being served. It will involve hardship and suffering. Jesus’ identity and our identity do not preserve us from suffering or guarantee us an easy life. Jesus’ is not Superman, he is not going to fight the battle on those terms-unable to feel pain, unable to suffer and able to shoot laser beams out of his eyes and pulverize his enemies with fists of steel, instead he will enter into the weakness of the world in the confidence of who he is.

All the gospels go directly from the baptism to the temptation, they went together in Jesus life and the go together in ours as well. Mark continues:

12 The Spirit then compelled Jesus to go into the wilderness, 13 where he was tempted by Satan for forty days. He was out among the wild animals, and angels took care of him. (Mark 1: 12-13)

Martin Luther talks about in his Large Catechism that baptism is not to be taken lightly lest we hang a life-long enemy around the neck of a child, for in declaring a child for God it is also declaring the child against the devil and the ways of the world. Just because we are baptized does not save us from temptation, instead it might lead us directly into it.

Luke expands Mark’s brief temptation narrative like this:

Then Jesus, full of the Holy Spirit, returned from the Jordan River. He was led by the Spirit in the wilderness, 2 where he was tempted by the devil for forty days. Jesus ate nothing all that time and became very hungry.

3 Then the devil said to him, “If you are the Son of God, tell this stone to become a loaf of bread.”

4 But Jesus told him, “No! The Scriptures say, ‘People do not live by bread alone.'”

5 Then the devil took him up and revealed to him all the kingdoms of the world in a moment of time. 6 “I will give you the glory of these kingdoms and authority over them,” the devil said, “because they are mine to give to anyone I please. 7 I will give it all to you if you will worship me.”

8 Jesus replied, “The Scriptures say, ‘You must worship the LORD your God and serve only him.'”

9 Then the devil took him to Jerusalem, to the highest point of the Temple, and said, “If you are the Son of God, jump off! 10 For the Scriptures say, ‘He will order his angels to protect and guard you. 11 And they will hold you up with their hands so you won’t even hurt your foot on a stone.'”

12 Jesus responded, “The Scriptures also say, ‘You must not test the LORD your God.'”

13 When the devil had finished tempting Jesus, he left him until the next opportunity came. (Luke 4: 1-13)

The temptations come from the temptation to be the son of God in the world’s terms, to be the Messiah everyone else thinks he should be. The son of God shouldn’t be hungry, the son of God should wield power and rule over the nations as a king, the son of God should be invincible and strong and be impervious to danger, shielded by the angels from any harm.  If you are really God’s son feed yourself and everyone else along with it , if you really are about God’s kingdom then rule in God’s place, put Caesar and the kings of this earth under your feet, show people how powerful you are and they will follow you. And yet Jesus will not be the Son of God on Satan or our terms, and if we follow him we too may find ourselves walking into some of the same temptations that he faced and be confronted in our own weakness. Yet in our weakness we are not alone, nor are we abandoned, we are beloved by God. Beloved so much that God came down, ripped open the heavens to be on the loose in our world to be among us, to claim us and name us and in the waters of baptism to join us to Christ.

Pastor Erik has mentioned several times in the time I have been here that we need to remember that there is a God and it isn’t us. We don’t get to have it our way, we don’t get to cast God in our own image, when God acts in a way that is different than the way we would choose we don’t get to go out and choose a new god that better suits our liking. And yet the same tempter whispers in our ears: ‘if you are a child of God, you shouldn’t have to struggle’ ‘if you were really the child of God, you would be powerful, or rich, or famous’’or if you are really a child of God you would be a superhero’

Christ’s journey led him from his identity in baptism, into temptation and then to proclamation-pointing to the ways in which God was already on the loose in the world. That God’s kingdom was at hand and calling people to turn their ways back to God. As we continue in our journey may we also come to the point where we can see and say:

14 Later on, after John was arrested, Jesus went into Galilee, where he preached God’s Good News. 15 “The time promised by God has come at last!” he announced. “The Kingdom of God is near! Repent of your sins and believe the Good News!” (Mark 1: 14-15)

purple rose 01 by picsofflowers.blogspot.com