First Sunday in Lent (Hebrew Scripture)

Text: Genesis 9:8-17

Look:

Today, I share with you the benediction from our McCormick worship service that happened on March 7, 2012. It was brought to us by our beloved professor, Dr. Ted Hiebert. Beautiful words reflecting on the passage through an eco-lens. Blessings to you as you "stay here."

Benediction/Blessing

In this benediction

I’m not sending you forth,

I’m not sending you out into all Judea and Samaria and to the ends of the earth.

I’m asking you to stay here,

Where you are,

To become native to this place,

To learn to know your neighbors and those who walk these streets,

To read this landscape with your eyes wide open and with all the energy that you have.

To become grounded again.

But no. Not this place. The place where you live and serve. That place,

With its neighborhoods, its schools, its community gardens,

With its watershed, its inexhaustible sun, its soils and its pavements, its own kind of hydrangeas.

So this is the benediction:

May god be with us all in our own particular places,

The god who is not just worried about us, but about our neighbors and about every living thing,

The god who is in fact in the air we breathe,

In the highest standing trees on your street,

And in the dark clouds of the strong and driving thunderstorm on your horizon,

The god who promised once—but hasn’t been able—

To save every little living thing from disaster,

The god who is that present and that invested in the world.

And may this deep, deep god at the heart of things plant us all in our places,

That we may we be grounded,

That we may be rooted in the world,

That we may serve the earth from which we were made,

And in serving, become again the people we were created to be.

Amen.

Listen:

Since Ted teaches a class called, "Teaching the Bible with Children," I thought he would enjoy this illustration of God's promise. I also hope you are inspired to "wear God's promise on your feet."

First Sunday in Lent (New Testament)

Text: Mark 1:9-15

Look:

After his temptation in the wilderness immediately following his baptism is when Jesus makes the first pronouncement of his ministry, “The time is fulfilled , and the kingdom of God has come near; repent, and believe the Good News.” In True to Our Native Land a comment on this passage is, “God’s imperial reign is more about a holistic, societal, communal transformation than about individual salvation (p. 122-123).” With his imperative to believe “the good news,” and to repent (literally to transform), Jesus is calling for a new way of life that trickles into every part of society. Another detail that is lifted up through the African-American experience is what happens directly before Jesus’s pronouncement in verse 14 when John was unjustly arrested. This is similar to how many African-Americans are dis-proportionally arrested to other racial groups in our justice system. It is noted that, “One-third of all young African American men are currently in jail or prison, on probation, on parole, or awaiting trial (p.123)." Jesus is calling here, in this place of injustice, just as he was calling for it in the injustice he faced with the Romans, to act for the whole of God's Kingdom.

Listen:

This song is a traditional African-American spiritual, sung during times of the Underground Railroad to encode signals of passageway. The song was unearthed again during the Civil Rights movement and I think is beautifully portrayed here in, “Soundtrack for a Revolution.” What signs of baptism do you see in this clip? What is being proclaimed? And how?

Wade in the Water

Chorus:

Wade in the water (children).

Wade in the water.

Wade in the water.

God's gonna trouble the water.

Verse 1:

If you don't believe I've been redeemed,

God's gonna trouble the water.

I want you to follow him on down to Jordan stream.

(I said) My God's gonna trouble the water.

You know chilly water is dark and cold.

(I know my) God's gonna trouble the water.

You know it chills my body but not my soul.

(I said my) God's gonna trouble the water.

(Come on let's)

Repeat Chorus

Verse 2:

Now if you should get there before I do,

(I know) God's gonna trouble the water.

Tell all my friends that I'm comin' too.

(I know) God's gonna trouble the water.

Sometimes I'm up Lord and sometimes I'm down.

(You know my) God's gonna trouble the water.

Sometimes I'm level to the ground.

God's gonna trouble the water.

(I know) God's gonna trouble the water.

Citations:

Picture: Ellis, Ted. "Done Got Baptized." T. Ellis Art Gallery. http://tellisart.com/gallery.html (accessed 5/4/2011).

Wade in the Water: Traditional African American Spiritual. See various editions.

Soundtrack for a Revolution. Written and Directed by Bill Guttentag and Dan Sturman. "Wade in the Water," performed by Angie Stone. 2009.

Blount, Brian K., gen ed. True to Our Native Land. Minneapolis: Fortress Press, 2007.

Boring, M. Eugene ad Fred B. Craddock, eds. The People's New Testament Commentary. Louisville: Westminster John Knox Press, 2004.

Originally published: 3/12/11

Ash Wednesday

Text: Matthew 6:1-6, 16-21, Joel 2:1-2,12-17

Look:

Lent is most predominantly a season of prayer. But there are many diverse ways that we pray in the U.S. and around the world. Today, I took from Maggie Oman's Shannon's book, "The Way We Pray: Prayer Practices from Around the World," and I share with you some of my favorites. Consider taking one of them or a few of them up as your spiritual discipline for this time and reflect on its effect.

Body Prayer (India, multi-faith): This idea predominantly stems from India's practice of yoga. The word means "unite" and the goal is to connect the body with the spirit through breath continuity, meditation, and physical postures as a way to meet God. I invite you to try some simple yoga moves, or create your own prayer using gestures representing gratitude, joy, petition, awe, etc.

Icons (Russian Orthodox): The word "icon" comes from the Greek word for image. They are most commonly pictorial representations of religious figures. Many who use icons have them around their house and in a specific place (or places). They serve as a continual reminder of God's presence as well as a focus for being with God. I invite you to look at some pictures of icons and see which ones speak to you, as well as to create your own or make an altar of icons you may already have (like picture frames or artwork that reminds you of God's presence).

Storytelling (African, multi-faith): Author Chinua Achebe once said, "The story is our escort; without it , we are blind. Does the blind man own his escort? No, neither do we the story; rather is is the story that owns us and directs us." Stories are the main ways we create and extract meaning in our religious traditions. Rarely, however, do we look at our own method of the stories we tell or how stories are told to us. I invite you to examine both of these areas, as well as intentionally thinking of stories as a form of prayer. Reflect on stories that have impacted your life, scriptural or otherwise, and look for "stories behind the stories" in your daily life.

Despachos (South American): This is a tradition used in Andean regions as a form of offering gratitude to God. Despachos are everyday items that are ritualized

into special significance for the person and can represent various sentiments. Usually, they are wrapped in small packets of paper and then unwrapped during special times. I invite you to start looking around your surroundings for items that are meaningful to you. Collect them, wrap them, and bring them out to remind yourself of God's presence working through these items.

Prayer Flags (Tibetan): Prayer flags are colorful pieces of fabric with special sayings, prayers or mantras

written on them. They are more traditionally hung outside so that the wind can rustle them, thus symbolic of the atmosphere receiving the prayers. Consider making your own prayer flag, or having flags of this nature in a place where you can view wind (God's presence) moving through them.

Prayer Rugs (Arab): In contrast to the above, prayer rugs can create a sense of groundedness for those who use them. The idea is to create a clean space for experiencing God, and since it is usually practiced 5 times a day in Arab contexts, it also works on one's routine and orientation (physical-Mecca). Consider using a rug, or picking out a specific space used only for prayer. Consider also praying at certain times a day and using a specific movement along with it.

Vision Quest (Native American): During this time of Lent, even Jesus went on his own vision quest in the desert. Native Americans use this practice to seek divine guidance on a particular issue, or during a transitional life period. It requires a time of isolation and of being removed, most commonly in nature. Consider a time you might be able to withdraw in order to seek guidance. Clarify your quest and what you are exploring, and then when in a place of nature (or as close as possible) be aware of God speaking to you.

Listen:

This video from spiritual leader, Nobel Peace Prize nominee and Buddhist monk, Thich Nhat Hanh is a direction in mindfulness meditation. Enjoy.

Shannon, Maggie Oman. The Way We Pray: Prayer Practices from Around the World. Berkeley: Conari Press, 2001.

Originally posted on 3/9/11

Good Friday

Text: Luke 23:1-49

Look:

On this “Good” Friday, I thought we might meditate on what so powerfully grabbed Dr. King’s attention in 1963:

Then said Jesus, Father, forgive them; for they know not what they do.

-Luke 23:34

"Few words in the New Testament more clearly and solemnly express the magnanimity of Jesus’ spirit than that sublime utterance from the cross, 'Father, forgive them; for they know not what they do.' This is love at its best. We shall not fully understand the great meaning of Jesus’ prayer unless we first notice that the text opens with the word 'then.' The verse immediately preceding reads thus: 'And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.” Then said Jesus, “Father, forgive them.' Then- when he was being plunged into the abyss of nagging agony. Then- when man had stooped to his worst. Then- when he was dying, a most ignominious death. Then- when the wicked hands of the creature had dared to crucify the only begotten Son of the Creator. Then said Jesus, 'Father, forgive them.' That 'then' might well have been otherwise. He could have said, 'Father, get even with them,' or 'Father, let loose the mighty thunderbolts of righteous wrath and destroy them,' or 'Father, open the flood gates of justice and permit the staggering avalanche of retribution to pour upon them.' But none of these was his response. Though subjected to inexpressible agony, suffering excruciating pain, and despised and rejected, nevertheless, he cried, 'Father forgive them.'" -p. 39, Strength to Love

This is the crucial moment for King in the passion narrative. Often our emphasis in the church on this day is on the immense suffering of Christ on the cross. King pushes us even farther: not only is it Christ suffering on the cross, but it is what Christ is doing in that moment on the cross. Jesus continues to love and to forgive. May we also reflect on the “then” of our lives: our current context and how we are called to love and forgive within it.

Listen:

Also for your meditation tonight, I share Osvaldo Golijov’s, “La Pasion de San Marcos.” In 2001 composers around the world were commissioned to write a passion piece in the spirit of J.S. Bach. This particular work won the most international acclaim, as it brings together musical elements from South America, Africa and Arabia. You can hear Golijov's interview on NPR, listen to a sample of the music, and even hear some of his theology.

King Jr., Martin Luther. Strength to Love. First Fortress Press, 1963.

La Pasion Segun San Marcos (St. Mark Passion) - Audio CD (Aug. 28, 2001) by Schola Cantorum de Caracas, Osvaldo Golijov, Maria Guinand, Orquesta La Pasion, et al.

Maundy Thursday

Text: Mark 1:9-15

Look:

Leonardo da Vinci

The Last Supper

tempera on gesso, pitch and mastic

Susan Dorothea White

The First Supper

acrylic on wood

Andy Warhol

The Last Supper

Anthony Falbo

Before the last supper

Oils on canvas

Margo Humphrey

The Last BB Q

Lithographs and Works on Paper

John August Swanson

The Last Supper

hand-printed serigraph

Rev. Brendan Powell Smith

The Last Supper

Legos

Sadao Watanabe

The Last Supper

Stencil Print

Kim Dingle

The Fourth Second Last Supper at Fatty's

oil on vellum

Jesus Mafa

The Last Supper

Listen:

As you look at these various cultural representations of "The Last Supper,"

-what strikes you initially?

-what would "The Last Supper" look like from your table?

Palm Sunday

Text: Mark 11:1-11

Look:

It is noted in The People's New Testament Commentary, "The Markan Jesus knows he will meet his death there at the hands of the Jerusalem religious leaders... It is an acted parable of his kingship and of the coming kingdom of God (p. 152)." But this is not just any king. Not one that rides on chariots and has trumpets blaring. No, this king rode into town on a donkey, heavily suggested as an act of humility (Boring, 153). This Jesus we know is coming to the end of his journey and claiming kingship in a way that denounces privilege and uplifts the cries of the distressed. It is noted that the connotation of "Hosanna" in verse 9 can also mean save, I/we beseech thee." Jesus accepts this call to task. In Mark's gospel this connects to the passage on clearing the temples. Jesus is speaking directly against the accumulation of wealth and the exertion of power over others.

Indeed, these keep one from God's call to freely and openly love others.

In thinking about issues of power and wealth and in honor of Palm Sunday, I thought I would share with you the eco-palm movement. In our celebrations we may have unintentionally done more harm than good. This movement attempts to reverse these effects by the purchase of eco-friendly and fair-trade palms that protects our environment and the people in those areas. Learn more.

Boring, M. Eugene ad Fred B. Craddock, eds. The People's New Testament Commentary.Louisville: Westminster John Knox Press, 2004.

Listen:

Bob Dylan's, "In the Garden"

When they came for Him in the garden, did they know?
When they came for Him in the garden, did they know?
Did they know He was the Son of God, did they know that He was Lord?
Did they hear when He told Peter, “Peter, put up your sword”?
When they came for Him in the garden, did they know?
When they came for Him in the garden, did they know?

When He spoke to them in the city, did they hear?
When He spoke to them in the city, did they hear?
Nicodemus came at night so he wouldn’t be seen by men
Saying, “Master, tell me why a man must be born again”
When He spoke to them in the city, did they hear?
When He spoke to them in the city, did they hear?

When He healed the blind and crippled, did they see?
When He healed the blind and crippled, did they see?
When He said, “Pick up your bed and walk, why must you criticize?
Same thing My Father do, I can do likewise”
When He healed the blind and crippled, did they see?
When He healed the blind and crippled, did they see?

Did they speak out against Him, did they dare?
Did they speak out against Him, did they dare?
The multitude wanted to make Him king, put a crown upon His head
Why did He slip away to a quiet place instead?
Did they speak out against Him, did they dare?
Did they speak out against Him, did they dare?

When He rose from the dead, did they believe?
When He rose from the dead, did they believe?
He said, “All power is given to Me in heaven and on earth”
Did they know right then and there what the power was worth?
When He rose from the dead, did they believe?
When He rose from the dead, did they believe?

Music and lyrics by Bob Dylan. Produced by Jerry Wexler and Barry Beckett. On Saved, Columbia Records, 1980.

Fifth Sunday in Lent

Text: Luke 1:26-38

Look:

Annunciation
by Denise Levertov

We know the scene: the room, variously furnished,

almost always a lectern, a book; always the tall lily.

Arrived on solemn grandeur of great wings,
the angelic ambassador, standing or hovering,
whom she acknowledges, a guest.
But we are told of meek obedience. No one mentions courage.
The engendering Spirit
did not enter her without consent.
God waited.
She was free
to accept or to refuse,

choice integral to humanness.

____________________________

Aren’t there annunciations
of one sort or anotherin most lives?
Some unwillingly
undertake great destinies,
enact them in sullen pride,uncomprehending.
More often
those moments
when roads of light and storm
open from darkness in a man or woman,
are turned away fromin dread, in a wave of weakness, in despair
and with relief. Ordinary lives continue.
God does not smite them.
But the gates close, the pathway vanishes.

She had been a child who played, ate, slept
like any other child – but unlike others,
wept only for pity, laughed in joy not triumph.
Compassion and intelligence
fused in her, indivisible.
Called to a destiny more momentous than any in all of Time,she did not quail,
only asked
a simple, 'How can this be?'
and gravely, courteously,
took to heart the angel’s reply, perceiving instantly
the astounding ministry she was offered:
to bear in her womb Infinite weight and lightness; to carry
in hidden, finite inwardness,
nine months of Eternity; to contain
in slender vase of being,the sum of power –in narrow flesh,the sum of light.
Then bring to birth,push out into air, a Man-childneeding, like any other,milk and love –

but who was God. This was the minute no one speaks of, when she could still refuse.

A breath unbreathed, Spirit,
suspended,
waiting.

She did not cry, "I cannot, I am not worthy,"
nor "I have not the strength."She did not submit with gritted teeth,
raging, coerced.
Bravest of all humans,
consent illumined her.
The room filled with its light,
the lily glowed in it,
and the iridescent wings.
Consent,
courage unparalleled,
opened her utterly.

Levertov, Denise. The Stream and the Saphire. New York: New Directions Books, 1997.

Pictures as seen on: Women In Theology Blog. http://witheology.wordpress.com/2010/12/13/poetic-annunciation/, 12/13/10. Accessed: 05/13/11.

Listen:

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