Thursday, June 30, 2011

Crucify Him, crucify HIm!

Then Pilate, when he had called together the chief priests, the rulers, and the people, said to them, "You have brought this Man to me, as one who misleads the people. And indeed having examined Him in your presence, I have found no fault in this man concerning those things of which you accuse Him; no neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him. I will therefore chastise Him and release Him" (for it was necessary for him to release one to them at the feast).

And they all cried out at once, saying, "Away with this Man, and release to us Barabbas" -- who had been thrown into prison for a certain rebellion made in the city, and for murder. Pilate, therefore, wishing to release Jesus, again called out to them. But they shouted, saying, "Crucify Him, crucify Him!" Then he said to them the third time, "Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go." But they were insistent, demanding with loud voices that He be crucified. And the voices of these men and of the chief priests prevailed. So Pilate gave sentence that it should be as they requested. And he released to them the one they requested, who for rebellion and murder had been thrown into prison, but he delivered Jesus to their will.

- Luke 23:13-25

In yesterday's reading, Jesus was brought before Pilate. He was accused of "perverting the nation," forbidding to pay taxes to Caesar, and calling Himself "Christ, a king." Pilate asked, "Are You king of the Jews?" Pilate found no fault, despite increasingly vehement accusations against Jesus. Having heard that Herod was in Jerusalem, and Jesus a Galilean, Pilate sent Him to Herod. Herod had been curious about Jesus and wanted to see a miracle, but Jesus was equally non-participatory in this second inquiry -- so Herod treated Him with contempt, and sent Him back to Pilate in a robe for a mockery of a king. That day, we're told, Herod and Pilate became fast friends, after formerly being enemies. See Are you the king of the Jews?

Then Pilate, when he had called together the chief priests, the rulers, and the people, said to them, "You have brought this Man to me, as one who misleads the people. And indeed having examined Him in your presence, I have found no fault in this man concerning those things of which you accuse Him; no neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him. I will therefore chastise Him and release Him" (for it was necessary for him to release one to them at the feast). It is quite interesting that, somewhere along the line, a sense of some truth or justice peeks through in this process. We don't really know the reasons why (except elsewhere we are told that Pilate was warned about Jesus by his wife), but Pilate decides that Jesus is clearly not the man His accusers claim Him to be. First of all this may be obvious by Jesus' demeanor, and possibly Pilate most assuredly wants to assert His authority as Roman Prefect. There may be all kinds of reasons. But nevertheless, Jesus clearly does not merit death: on this both he and Herod agree. So, Pilate's proposal is that Jesus be scourged and released. This was a Roman punishment of whipping -- my study bible describes the whip as having several leather strips with small bones or metal bits tied at the tips. Pilate offers Jesus' release as part of the the Passover custom of the Roman rulers.

And they all cried out at once, saying, "Away with this Man, and release to us Barabbas" -- who had been thrown into prison for a certain rebellion made in the city, and for murder. Pilate, therefore, wishing to release Jesus, again called out to them. But they shouted, saying, "Crucify Him, crucify Him!" Then he said to them the third time, "Why, what evil has He done? I have found no reason for death in Him. I will therefore chastise Him and let Him go." But they were insistent, demanding with loud voices that He be crucified. And the voices of these men and of the chief priests prevailed. Where even rulers such as Herod and Pilate have found Jesus innocent of any wrongdoing, this crowd or mob is bent on doing what they've set out to do. My study bible points out that "these men" (in the last sentence here) are those who've come along with the leadership that wants to rid themselves of Jesus, and not the common people. Jesus was very popular with the general public, whom we're told the leaders feared. Three times Pilate offers that Jesus be scourged and given His freedom -- but perhaps those who shout loudest prevail, and Barabbas, a known rebel and murderer, is released instead.

So Pilate gave sentence that it should be as they requested. And he released to them the one they requested, who for rebellion and murder had been thrown into prison, but he delivered Jesus to their will. It's a sad, grim situation we witness here. The impact of the cosmic reality of this scene is incalculable. In worldly terms, we have seen the impact of injustice and the perversion of good rule prevail throughout history and plague our world. There are so many elements to this picture, but I'm moved today -- if we can put it that way -- by the element of the "mob" in this picture.

How do we understand concepts of truth and justice? Surely they are linked to our faith, to this very real picture of the evil in our world that would condemn this man, Jesus, who calls Himself the Christ. We can see the importance of the elements of the consideration of the innocent in any system of justice, of the perversion of the rule of law -- and most importantly the power of a mob to circumvent all such justice and truth. What does it teach us about the necessity of good government, and most especially one that enshrines the powerful lessons in this scene? A value for truth, a respect for justice, and error on the side of mercy? We really can't escape from the story of Christ that has taught us these values, that poses the cry for justice -- true justice -- against a backdrop of cosmic spiritual battle, in which the innocent are harmed by the "prince of this world." What is God's kingdom for if it does not teach us, through this story of Jesus' incarnation and His Passion, how essential it is that we understand that He carried this Cross in order to teach us what is good and important, and what is not? Remember the need for values, that come from the story of our Lord and impact us and our world in all ways: the necessity for a pursuit of truth, for justice, and for error on the side of mercy. When we lose our heads to a mob, or any fanatical interest, we may lose the battle we're engaged in together with Christ in our hearts. In any such scene in your life, don't be swept by a mob, but remember God and keep alert in the ways He has taught us to be.

Wednesday, June 29, 2011

Are You the King of the Jews?

And then the whole multitude of them arose and led Him to Pilate. And they began to accuse him, saying, "We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King." Then Pilate asked Him, saying, "Are You the King of the Jews?" He answered him and said, "It is as you say." So Pilate said to the chief priests and the crowd, "I find no fault in this Man." But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place."

When Pilate heard of Galilee, he asked if the Man were a Galilean. And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time. Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him. Then he questioned Him with many words, but He answered him with nothing. And the chief priests and scribes stood and vehemently accused Him. Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate. That very day Pilate and Herod became friends with each other, for previously they had been at enmity with each other.

- Luke 23:1-12

In yesterday's reading, we heard of the mockery of Jesus -- He was blindfolded and struck, while others yelled at Him to "Prophesy! Who is the one who struck You?" Then, when day came, the elders, chief priests and scribes, came together for the council. In their hearing, Jesus refused to speak when He was asked to tell them if He was the Christ. They wouldn't believe in any case, and He wasn't free to ask questions. He goes to the right hand of the power of God. They asked, "Are You the Son of God?" and He answered, "You rightly say that I am." And they said, "What further testimony do we need? For we have heard it ourselves from His own mouth."

And then the whole multitude of them arose and led Him to Pilate. And they began to accuse him, saying, "We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King." Pilate, of course, is the Roman Prefect of Judea. To "pervert the nation" and to forbid taxes to be paid to Caesar are certainly treasonable offenses. We recall when Jesus was asked in the temple about paying taxes to Caesar. My study bible says, "These false accusations seek to label Jesus as a political Messiah and a threat to Roman rule."

Then Pilate asked Him, saying, "Are You the King of the Jews?" He answered him and said, "It is as you say." My study bible notes that the Greek behind "It is as you say" can also be translated "You say so," as an ambiguous answer. Jesus has never called Himself a king in the political sense, but He is King in a spiritual kingdom.

So Pilate said to the chief priests and the crowd, "I find no fault in this Man." But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place." We note that Pilate doesn't take the charges seriously; perhaps as a longterm political player himself, he can recognize very well that Jesus is nothing like someone who'd struggle for a kingdom in a violent way. Perhaps he simply dismisses this crowd and the temple leaders. At any rate, those from the temple seek more vehemently to accuse Jesus, in order to get Pilate to act against Him.

When Pilate heard of Galilee, he asked if the Man were a Galilean. And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time. Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him. Then he questioned Him with many words, but He answered him with nothing. And the chief priests and scribes stood and vehemently accused Him. Here is an interesting picture. Pilate clearly wants nothing to do with the condemnation of Jesus -- but Herod is in town! Herod, ruler of Galilee, is the man who will see Jesus. And He has heard of Jesus, unlike Pilate -- and Herod is curious about Jesus, just as he was about John the Baptist. But Jesus will answer nothing; He is not participating in what is going on in the sense of defense: He accepts God's will for what is to come, and He knows what is happening to Him. There are no other witnesses to His ministry, only the accusers. This is not a search for truth, but an exercise in injustice.

Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate. That very day Pilate and Herod became friends with each other, for previously they had been at enmity with each other. Because Jesus will not "honor" Herod with a display of miraculous power, nor does He speak or participate in this "hearing," Herod shows Him contempt and ridicule, much as Jesus has already been treated to (see yesterday's reading). Jesus is shuttled back to Pilate, with contempt. It is perhaps one of the most interesting footnotes on this scene of Jesus' trial that Pilate and Herod became good friends this day. First of all, Pilate appeared to be "honoring" Herod by allowing him to rule in his jurisdiction of Galilee, and seeing Jesus. But secondly, they share the guilt of what is happening and their use of power for mistreatment -- a bond not unusual in our world. They are both known as cruel men, and history bears this out in terms of records we have beyond the Gospels. But in spiritual terms, we find a new note in terms of this "hour, and the power of darkness." My study bible calls it "a tragic footnote on human sinfulness."

How strange is this, that the innocent Christ should be the instrument of a bond between such ruthless political operators? My study bible calls Herod and Pilate "two cruel and cunning enemies." And indeed they are, seasoned in the roughest and harshest of politics and political rule. And in the midst of them is Jesus, who perhaps stands as the polar opposite definition of power and its uses. He reigns not by cruelty but by an authority within Himself, an authority unshakeable even when opposed by the most violent scenes of this world. There is all the difference: the Kingdom and their (Pilate and Herod's) worldly kingdoms. Let us note the difference for ourselves and remember that we are connected with that kingdom of Christ through prayer and through faith, through baptism and the sacraments, but especially through the sacrifice He will make for all of us. In this sense, let us not forget our liberation by this King: we are free to choose, no matter what we see around us, no matter how others choose and what others put their faith in. We are free to choose our part with Him, and what we will worship and glorify. He was there first, for us to do so!

Tuesday, June 28, 2011

What further testimony do we need? For we have heard it ourselves from His own mouth.

Now the men who held Jesus mocked Him and beat Him. And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy! Who is the one who struck You?" And many other things they blasphemously spoke against Him.

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us." But He said to them, "If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let me go. Hereafter the Son of Man will sit on the right hand of the power of God." Then they all said, "Are you then the Son of God?" So He said, to them, "You rightly say that I am." And they said, "What further testimony do we need? For we have heard it ourselves from His own mouth."

- Luke 22:63-71

In yesterday's reading, Jesus was arrested and brought to the chief priest's house. Peter followed at a distance, and sat near a fire in the courtyard where they all were gathered. Three times he was recognized as one of Jesus' followers, and three times he denied it, each time more strongly than the previous. Then, a rooster crowed -- and Jesus gave him a glance. Peter recalled Jesus' prediction, that he would deny Him three times before the cock crowed. He went out and wept bitterly. See This is your hour, and the power of darkness.

Now the men who held Jesus mocked Him and beat Him. And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy! Who is the one who struck You?" And many other things they blasphemously spoke against Him. I think it's very important that we understand the contempt of those who cannot see nor believe in something that is very powerful. The misunderstanding brings out contempt -- and there is something to do with truth that others may not want to see nor know about themselves. The mockery they make of Jesus is not only cruel, but a display of true ignorance.

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us." But He said to them, "If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let me go. Hereafter the Son of Man will sit on the right hand of the power of God." The Council's official sessions could only legally meet in daylight. I think the most important thing to note here is once again (in keeping with the section above) how belief -- or disbelief -- works. Jesus states it very plainly: if He tells them His truth, they "will by no means believe." And He points out another important point: He's not free to ask them any questions. This is not a true tribunal, a fair and equitable court, where He is also free to question His accusers. There isn't really a search for truth going on here, but really in some sense, a deliberate ignorance. Instead, He steadfastly sets His face toward the place He's going, to the right hand of the power of God. In fact, He spoke similar words at the Last Supper: that He would not drink nor eat again until He is in the kingdom, and the passover is fulfilled. See This is My body which is given for you; do this in remembrance of Me. My study bible points out that to "sit on the right hand of the power of God" signifies Christ's equality with God the Father.

Then they all said, "Are you then the Son of God?" So He said, to them, "You rightly say that I am." And they said, "What further testimony do we need? For we have heard it ourselves from His own mouth." It is enough to convict Him of blasphemy. They need no further testimony for their aim, their goal. His confession becomes something to use for condemnation. In an upside-down time, an hour of darkness, ignorance becomes truth and truth becomes worthy of contempt and condemnation. It's a time when a tribunal is a scene where truth is merely swept away with the deliberate action of a mob that wishes only to vilify. Everything is fixed, for a prearranged conclusion. No witnesses are necessary -- no questions can be asked.

This scene is not the first in history, nor indeed has it ever been the last, in which truth is greeted with contempt and hatred. There's really no other way to put it, except to see things as they are here as an example of what is wrong with our world. We can look for those times in our own midst, and our own times of history, and seek to understand them. Truth isn't just a spiritual or religious concept -- but rather because it is ultimately of the Father, it is something which we hold dear in all its forms, as a value innate to itself, so precious that we live or die by it. As Christians, we recall that we seek to worship and serve Logos, the Person who is Truth. A respect for truth must be enshrined in all our values and moral systems. Note, this does not mean a partial truth, nor a twisted truth, but our understanding of truth must also include the values of justice and mercy - and the possibility of more beyond what we can see. Jesus very clearly points out the flawed justice and flawed court proceeding He is entangled in -- so much so, that His statement of truth is only a means for condemnation. When we enter into upside-down times, you may find yourself also in such a situation. We recall His words to His followers: persecution can become a time for witnessing, for testimony. And He taught that the Spirit will give us the words to use. Hold fast to prayer and remember such times -- and what power you need to get through them the right way. Hold fast to the weapons of prayer and faith for what may truly be a much deeper battle than what you can see before you alone.

Monday, June 27, 2011

This is your hour, and the power of darkness

Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness."

Having arrested Him, they led Him and brought Him into the high priest's house. But Peter followed at a distance. Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them. And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him." But he denied Him, saying, "Woman, I do not know Him." And after a little while another saw him and said, "You also are of them." But Peter said, "Man, I am not!" Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean." But Peter said, "Man, I do not know what you are saying!" Immediately, while he was still speaking, the rooster crowed. And the Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times." So Peter went out and wept bitterly.

- Luke 22:52-62

In Saturday's reading, we were told of Jesus' time with His disciples on the Mount of Olives. He told them repeatedly to pray that they not enter into temptation. And Jesus prayed Himself, repeatedly and fervently, in an agony so great that "His sweat became like great drops of blood falling down to the ground." The disciples slept from sorrow, but He told them repeatedly to pray, lest they enter into temptation. Then the mob approached, and Judas drew near to kiss Him. He said, "Judas, are you betraying the Son of Man with a kiss?" One of the disciples struck the servant of the high priest with a sword, but Jesus taught them to permit His arrest, and healed the ear of the servant. See "Father if it is Your will, take this cup away from Me; nevertheless, not My will but Yours, be done."

Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness." They have all come to arrest Him. We know, as the Gospel has told us, that they are afraid of the people, because Jesus is popular. So they don't seize Him openly, but in secret, in the darkness on the Mount of Olives. John's Gospel teaches that there were also Roman soldiers present -- so truly they are seizing Him with force as if He is a criminal. We know He has taught that what is written is fulfilled in Him, "And He was numbered with the transgressors." The power of darkness alludes to the spiritual battle raging behind all the scenes of the Gospel; it is the hour of those who actively work against the kingdom that is breaking through into the world, against Christ who is the "stronger man" than the prince of this world. And we also know, once again that it is the Father's will that Jesus fulfills in submitting, and teaching His disciples to "Permit even this" (see yesterday's reading).

Having arrested Him, they led Him and brought Him into the high priest's house. But Peter followed at a distance. Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them. And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him." But he denied Him, saying, "Woman, I do not know Him." What a scene this is! Peter is sitting in the darkness where they are holding Jesus. And a servant girl spots him. His cowardice gets the better of him. I cannot say that I wouldn't feel powerfully afraid in his place as well! But we know why he has been told by Jesus to pray.

And after a little while another saw him and said, "You also are of them." But Peter said, "Man, I am not!" Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean." But Peter said, "Man, I do not know what you are saying!" Three times, three opportunities. It's a striking example of where we may find ourselves once we may travel down a particular road -- especially one of falsehood. He is ensnared more deeply in his denial, and to come out of it is likely more difficult with each question. Each denial becomes more vehement than the previous one. And this is also a part of their "hour, and the power of darkness."

Immediately, while he was still speaking, the rooster crowed. And the Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times." So Peter went out and wept bitterly. That the Lord looked at Peter is a detail appearing only in Luke's Gospel. My study bible says, "One can imagine the profound meaning of their mutual glance." How extraordinary! Teacher and disciple, a glance between them. They have shared so much, and Christ loves him so deeply. A moment ago, a little while before, Peter claimed that he would suffer prison and death with Jesus -- but Christ knew him far better than he knew himself. The power of prayer, we have to remember, is for such times when our own personal strength and will fails us. Against this "hour" and the "power of darkness" we need weapons that are stronger than our own self-will.

It's a wonderful story here that teaches us the weaknesses of Peter. Repeatedly in the Gospels, we encounter an apostle who is too emotional for his own good: fervent and vehement in his proclamations and declarations about himself, and swept by his own emotions of fear in other stories as well. But Peter is a great heroic example of the power of the Spirit -- and it is he whom Jesus has both warned that he must pray because Satan wants to "sift him like wheat" and also so that he may come back and strengthen his brethren after Jesus' death. Peter will become a great leader of the apostles and the Church, but we are given this picture in all its vividness of the man who cowers in the darkness, and whose Master gives him a glance after denial, three times. How many times have we, too, perhaps sat in this place where Peter is now? It is always possible. Let us once again, then, remember the power of prayer, the darkness, and the force and spiritual power we call upon when we pray. Peter is our mighty example, not only of strength from weakness, but also of the return to the Church, his brothers (and sisters), and the mighty role he will play through his own repentance and return! Peter gives us hope. And let us remember that glance that brings us to the truth about ourselves, and seek it always when we pray.

Saturday, June 25, 2011

Father if it is Your will, take this cup away from Me; nevertheless, not My will but Yours, be done

Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said to them, "Pray that you may not enter into temptation." And He was withdrawn from them about a stone's throw, and He knelt down and prayed, saying, "Father if it is Your will, take this cup away from Me; nevertheless, not My will but Yours, be done." Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. When He rose up from prayer and had come to His disciples, He found them sleeping from sorrow. Then He said to them, "Why do you sleep? Rise and pray, lest you enter into temptation."

And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss? When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?" And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, "Permit even this." And He touched his ear and healed him.

- Luke 22:39-51

In yesterday's reading, Jesus taught Peter that he would be tested -- that "Satan has asked for you, that he may sift you as wheat," that Peter would deny Him. Jesus said that He prayed that Peter's faith would not fail, and that He would return to Him and strengthen his brethren. He reminded His disciples that when He first sent them out, they took nothing for the journey, and wanted nothing. But now persecution has changed that: "But now, he who has a money bag, let him take it, and likewise a knapsack, and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.' For the things concerning Me have an end." So they took two swords with them. See "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me."

Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said to them, "Pray that you may not enter into temptation." Throughout these passages of trial and ordeal, we have a repeated emphasis on the power of prayer and its necessity in our lives. My study bible notes that "one of the fundamental purposes of prayer is to strengthen us against temptation in terms of inner sin and outward trials." Prayer keeps us in that place where we need to be, emphasizing our desires for "Thy will be done" and helping us to find our way through difficult times, and towards discernment. It is our greatest tool for strength.

And He was withdrawn from them about a stone's throw, and He knelt down and prayed, saying, "Father if it is Your will, take this cup away from Me; nevertheless, not My will but Yours, be done." Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. Repeatedly in Luke's Gospel, prayer is for Jesus as breathing between exertion of any kind: He prays at every juncture in His ministry, He prays for strength, He prays between every act - especially of spectacular healing or sign. Here there is a repeated emphasis on prayer in this time of terrible agony. He is encountering His greatest challenge. Not only are we taught that He prayed, but also again that He "prayed more earnestly" in His agony. If it was so necessary for Christ Himself, can there be any more powerful reminder of how we need this in our lives? Always, Jesus prays as He has taught us: "Your will be done." In all things, He has manifested the Father to us.

When He rose up from prayer and had come to His disciples, He found them sleeping from sorrow. Then He said to them, "Why do you sleep? Rise and pray, lest you enter into temptation." Again, there is a repetition of the power of the prayer and what it is for. "Pray, lest you enter into temptation" teaches us all what it is to pray, and why. In yesterday's reading, Jesus taught Peter that Satan wanted to "sift him like wheat." Let us understand that temptation for anything, for the wrong road, the bad choice, comes to all of us in such dark times of fear and agony, and what our greatest weapon is at that time.

And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" And finally the betrayal comes. The words of Jesus are calm and yet say so much: a betrayal with a kiss! My study bible says, "Son of Man is an expression that Jesus used for Himself which could mean (1) simply 'man' -- that is, 'me' -- or (2) the heavenly figure of Daniel 7:13, a title which both revealed and veiled Jesus' messianic identity." It seems to me that this expression, used in this way, indicates the incarnate Christ in all His vulnerability -- and in some way, it is all of us as well. We are all betrayed with that kiss as we are all betrayed by the "prince of this world" that Christ has come to displace with His own kingdom. And this once again strengthens the need for the power of prayer for each of us!

When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?" And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, "Permit even this." And He touched his ear and healed him. My study bible says that this means "permit the arrest and let events take their course in fulfillment of God's will." This phrase is translated in different ways in other texts, but it seems to make sense this way: that He is addressing His disciples, and telling them to allow what is happening. So we have a picture here of Jesus in fervent, repeated prayer, praying for the Father's will, and with the strength of acceptance. And so He teaches His disciples.

Have you ever gone through a bad experience, one of perhaps tremendous injustice, and wondered why it has been so? Has it seemed to you proper to wonder why you should allow it perhaps without a greater fight? Or maybe in prayer, a kind of surrender to the facts, that this is what one must accept. I have been through many such situations, and I always, in the end, turn in prayer with a feeling that for some reason, this is "permitted." It's an experience of the cross, if you will, to do the best we can as best we can discern what God wants of us -- but ultimately we may find ourselves in some sense suffering and accepting. I feel this is a part of our journey in life, with the cross that we take up daily as He has taught us. It is, I feel, a process of witnessing that we undergo, as He has taught that a trial can be a time for testimony and for faith. But prayer is the great weapon for strength. You just might find, as I have, that what we have in the outcome gives us a new perspective, a new way to look at our lives, a different outlook of a plan for the future. In the long run, I have found the outcome to be something spiritually (and otherwise) good for me. Jesus set us the great example, and we look forward to the unfolding of what is to come -- with prayer! And "Thy will be done."

Friday, June 24, 2011

I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me.

And the Lord said, "Simon Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail, and when you have returned to Me, strengthen your brethren." But he said, "Lord, I am ready to go with You, both to prison and to death." Then He said, "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me."

And He said to them, "When I sent you without money bag, knapsack, and sandals, did you lack anything?" So they said, "Nothing." Then He said to them, "But now, he who has a money bag, let him take it, and likewise a knapsack, and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.' For the things concerning Me have an end." So they said, "Lord, look, here are two swords." And He said to them, "It is enough."

- Luke 22:31-38

In yesterday's reading, Jesus taught His disciples at the Last Supper what it was to be truly great. As He has spoken about the fulfillment of the Passover, and drinking of the vine "in the kingdom," His disciples begin to dispute who will be greatest in the kingdom among themselves. Considering that Jesus has just spoken of the blood He will shed as sacrifice, it is rather reprehensible behavior! But Jesus teaches them about leadership, that it is to be different among them than it is in the world. "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.' But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves." Jesus serves all, though He sits at table with all of them -- and they have shared His trials. As His Father bestows a kingdom upon Him, so shall Jesus bestow His kingdom upon them.

And the Lord said, "Simon Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail, and when you have returned to Me, strengthen your brethren." But he said, "Lord, I am ready to go with You, both to prison and to death." Then He said, "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me." This warning sets the tone for what is coming. Jesus has repeatedly spoken of what is going to happen to Him, and just now, at the Last Supper, He has already spoken of the cup they shared as the "new covenant in My blood, which is shed for you." But here we get a good glimpse of what is going on behind the scenes, that sets the tone, perhaps not only for what is immediately to come, but even for the age in which we live. There is a spiritual battle here -- Jesus has come as the "stronger man" whose kingdom breaks through into the rule of the "prince of this world." And so, here, He prays for Peter. Knowing all things, Jesus understands what is to come -- and prays for Peter. My study bible says, "Jesus sees Simon Peter's denial as a violent attack by Satan, which Peter endures through Jesus' intercessory prayer." So, this spiritual battle is one for hearts and minds and souls -- for faith -- and it is one into which we enter as the unfolding of Jesus' Passion begins: betrayal, suffering and death. Of course, after repentance and the Resurrection, Peter will return as a great leader of the Church, following Christ's instruction to "feed My lambs" and "strengthen your brethren." Repeatedly in the Gospels, Peter learns that His own strength alone, and even his great emotional desires, really aren't enough to give him the great strength of faith that he needs.

And He said to them, "When I sent you without money bag, knapsack, and sandals, did you lack anything?" So they said, "Nothing." Then He said to them, "But now, he who has a money bag, let him take it, and likewise a knapsack, and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.' For the things concerning Me have an end." So they said, "Lord, look, here are two swords." And He said to them, "It is enough." Now that active persecution has begun, the disciples must be ready for what is to come: as my study bible puts it, they must be "ready for anything." The sword, it notes, "suggests resistance against the evil one." See Ephesians 6:17. We know Jesus has said that He has come to bring a sword: meaning His faith that will pierce all the choices we make. "It is enough" has been historically interpreted in various ways: either ironical (two swords against the forces of Rome won't make a real defense) or a censure, meaning, "Enough of this!" (See Deut. 3:26). Jesus will be crucified as a criminal, between two thieves: and the things concerning Him will be fulfilled. But I think perhaps we have to see, once again, the tone set by Christ here. All throughout Luke's Gospel, healing has been inseparable from a form of spiritual battle: and what is to come for the early Church is also persecution. The things fulfilled concerning Him will also apply to His Church and, in my opinion, even to the age. We shouldn't lose sight of the fact that the Church, and our faith, brings us a cross which will try all things, and brings a kingdom which is still "breaking through" into the strong man's house.

Today's reading sets a darker tone for the Gospel as we go forward. We understand the persecution Jesus will face, His crucifixion and death. But we shouldn't lose sight of the spiritual battle that He alludes to here. The Church, in the form of our faith as the Body of Christ, still pierces through into the house of the strong man of this world. And it is our job as Christians to be a part of that piercing through, breaking through. We look around ourselves, and we can still find the cruelty and injustice, the faithlessness and betrayal, portrayed here. We can still find the hypocrisy and corruption Jesus condemns. And that is in addition to the cares of the world (and those harmful things we may do to escape them) which weigh down our hearts that He has warned about. The institution of the Church may not be actively persecuted in all places as it was for the early Christians, but if you take a look around you will find that the struggle for faith still takes on all forms, and we should really be prepared for anything. Here, it is prayer that is the great weapon of protection, prayer in all forms, intercessory and personal, that which we find in worship, that which we pray "in secret." Let us consider then our prayer as a sword that strengthens ourselves and our brethren, that helps us pierce the webs of deception and manipulation of the "father of lies" we may find in the world, and to seek the spiritual truth of St. Paul's "sword of the Spirit, which is the word of God." It is still a battle for souls into which we enter, and which is being fulfilled among us.

Thursday, June 23, 2011

He who is greatest among you, let him be as the younger, and he who governs as he who serves

Now there was also a dispute among them, as to which of them should be considered the greatest. And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.' But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves. But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."

- Luke 22:24-30

In yesterday's reading, Jesus instituted the Eucharist at the Last Supper. He told His disciples that it was "with fervent desire" He desired to eat the Passover with them, as He will not partake again until it is fulfilled in the kingdom of God. He took the cup and gave thanks, and then to each of them to divide, for He would not drink of the fruit of the vine until the kingdom of God comes. And then He took the bread, gave thanks, broke it and distributed it, saying, "This is My body which is given for you; do this in remembrance of Me." After the supper, He took the cup and told them, "This cup is the new covenant in My blood, which is shed for you." His betrayer was at the table. "And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed." The apostles questioned among themselves who would do this.

Now there was also a dispute among them, as to which of them should be considered the greatest. Jesus has just told them of His betrayal, alluded to His death and suffering, and spoken of the blood which He will shed for the new covenant. But perhaps all the apostles have heard is talk of how Jesus will not eat or drink until the kingdom of God comes, or the Passover is fulfilled in the kingdom of God. And so, with this in mind, they dispute about who will be greatest. It seems likely they still cannot conceive of what is to happen at all, and are confusing an imminent worldly kingdom with the words of Jesus. The first thing their minds go to is consideration of their positions in it.

And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.' But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves. The title of "benefactor" was used by some rulers in the ancient world, despite tyrannical rule. Perhaps we can relate to this in much the same way some modern political figures of our era have called themselves benefactors and public servants as ways of hiding personal corruption and abuse of power. Jesus never shrinks from viewing reality as it is -- but despite that, He is teaching them the true ways of His kingdom. They must act in ways contrary to "worldly" ones. And so, this is His instruction for His Church.

For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves. But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel." In John's Gospel, of course, we have the prime example of Jesus washing the disciples' feet at the Last Supper. But here in Luke, we look back upon His ministry and understand His service to all. Indeed, even here in the immediate context, He has served them with the wine and bread, the first Eucharist, the new covenant, and taught of the sacrifice He will make for all. But it's very important that He alludes to them as His friends, for they are truly the friends of the Bridegroom in this covenant meal -- they have remained with Him through His trials. They are the ones who have stayed with Him. And as such, He offers them His kingdom, even as His Father has bestowed it on Him -- He shares as the Eucharist is shared. They will eat and drink with Him there, and be made judges there -- such as the original judges appointed by God for Israel. My study bible has a note: "Jesus is not speaking of two different kingdoms but of one kingdom which will be fully revealed at His glorious return. Then, the disciples will sit on thrones occupying honorary positions as reward for sharing Christ's trials."

So let us think about what it is to share the trials of the One whom we love. When we are asked to bear our own cross daily, aren't we doing the same? What is it to be a true friend but to stick with one whom you love through all trials? We know that we have a Friend, for no matter what trials we may go through in life, we can call on His service and companionship, and we can find love and guidance. Each trial can, in fact, be an opportunity for drawing closer to our Companion, the Counselor, if we but learn to see it as such. How does your Friend draw near to help you in time of trial? How does His promise still hold true for each of us, and for the kingdom He shares? That covenant is His bond for a kingdom He shares for each of us, as we seek to serve, His way.

Wednesday, June 22, 2011

This is My body which is given for you; do this in remembrance of Me

When the hour had come, He sat down, and the twelve apostles with Him. Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer, for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God." Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves, for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes." And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you. But behold, the hand of My betrayer is with Me on the table. And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed." Then they began to question among themselves, which of them it was who would do this thing.

- Luke 22:14-23

Yesterday's reading taught us that Jesus is staying on the Mount of Olives at night, while He teaches in the temple daily after His Triumphal Entry into Jerusalem. He has had conflicts with the temple leadership, so that by now they are plotting how they might take Him by stealth, out of sight of the people, with whom He is popular. Now the Feast of Unleavened Bread drew near, which is called Passover. Judas, one of the Twelve, has chosen to betray Jesus, and plots with the chief priests and captains to do so "in the absence of the multitude." John and Peter are sent by Jesus to inquire for a certain guest room for their Passover, a large furnished upper room for the Teacher and His disciples.

When the hour had come, He sat down, and the twelve apostles with Him. Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer, for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God." This is, in some sense, the culmination of His ministry, in this Last Supper. My study bible points out that this Passover fulfills its meaning in Christ: Passover is the occasion of the deliverance of the Jewish people from bondage in Egypt. "Now Jesus, with fervent desire, anticipates the great deliverance of humanity from the power of sin, which will be accomplished through His saving death, establishing the New Covenant which is to be fulfilled in the kingdom of God." But in some way, it seems to me, Jesus has been eager for this moment of His own exodus, His departure from Jerusalem and return to the kingdom, the culmination of His mission in the world, which is to inaugurate a new age for humanity. His true Lordship will be fulfilled in the kingdom of God, as He goes to the Father, and remains then for all of us the door to the Father, establishing a deeper relatedness for humanity, a power to defeat all that would keep us from God.

Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves, for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes." The inauguration of the kingdom is at hand. Wine is a symbol of a bond, a covenant, which He makes with each of them, and through them, to us. We recall Jesus' first sign in John's Gospel, the turning of the water to wine at the wedding in Cana. Wine is a part of a wedding feast, and so we should view this: the Bridegroom is with His friends, inaugurating a kind of union for the age to come, the "breaking through" of the kingdom into our world, through these apostles.

And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you." The covenant is made with the ultimate and final and true sacrifice. Jesus will be the great Witness for all of us -- the One who goes all the way to bring the kingdom to the world. He will give His all for this covenant with us. He is our Lamb of God. My study bible reminds us that "remembrance in its biblical significance is a reliving of the original event. We do this through the sacred act of the Eucharist."

"But behold, the hand of My betrayer is with Me on the table. And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed." Then they began to question among themselves, which of them it was who would do this thing. I think this last statement by Christ sets down once and for all the question of the fulfillment of God's will. By whatever evil befalls us in this world, we too, may be witness to God's power and love, through faith. Every event of suffering may be a choice for us to do our own part to help with the "breaking in" of the kingdom in this world. But that -- even in this most spectacularly powerful event of all events, that will manifest the power of the Cross for us all -- by no means excuses the behavior of the betrayer or the hand by which evil and destruction or betrayal of this kingdom in some form comes into the world. We are all responsible for the acts we choose, for our lack of repentance, for whether we embrace this reality or act against it.

Let us consider the paradox: by the hand of betrayal will arise the greatest of saving acts that is to come. Whatever Jesus' miracles of healing and hope, of feeding, the Cross will remain our symbol for salvation -- for the choice we make at every juncture in our own lives. Raised on the Cross, Jesus will fulfill the "type" of Moses raising his staff in the wilderness so that the Israelites were not harmed by the poisonous serpents that bit at them. But the power of this Cross and its gracious saving power does not delete the act of betrayal by which it came, nor the responsibility for that choice. So let us remember then that Jesus has set His face toward what is to come. He knows what is in store for Him, His arrest and suffering -- and He also knows that it is a part of what is given by the Father for Him to fulfill for the great saving power of that Cross established here for all, forever. But, nevertheless, "woe to that man by whom He is betrayed."

Tuesday, June 21, 2011

Now the Feast of Unleavened Bread drew near, which is called Passover

And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet. Then early in the morning all the people came to Him in the temple to hear Him.

Now the Feast of Unleavened Bread drew near, which is called Passover. And the chief priests and the scribes sought how they might kill Him, for they feared the people.

Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve. So he went his way and conferred with the chief priests and captains, how he might betray Him to them. And they were glad and agreed to give him money. So he promised and sought opportunity to betray Him to them in the absence of the multitude.

Then came the day of Unleavened Bread, when the Passover must be killed. And He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat." So they said to Him, "Where do You want us to prepare?" And He said to them, "Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters. Then you shall say to the master of the house, 'The Teacher says to you, "Where is the guest room where I may eat the Passover with My disciples?"' Then he will show you a large furnished upper room; there make ready." So they went and found it just as He had said to them, and they prepared the Passover.

- Luke 21:37-22:13

Over the course of the past three readings, we have been reading about Jesus' predictions for both the capture of Jerusalem -- which includes the destruction of the temple, and the end of the age. The two ideas are interwoven, and in some important spiritual sense, inseparable. Yesterday Jesus taught us, "Heaven and earth will pass away, but My words will by no means pass away." And He added the important teaching of how we are to spend our time in this 'waiting period' before His return: we are not to be weighed down with the cares of the world and the things we do in forgetfulness. But rather we are to "watch and pray," to stay in a state of wakefulness and remembrance of God against the unpredictable time of His return -- "Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man."

And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet. Then early in the morning all the people came to Him in the temple to hear Him. During the times of the Festivals at Jerusalem, many pilgrims commonly stayed here on Mount Olivet (or the Mount of Olives), as the city was overcrowded at those times. So Jesus stays with the pilgrims and is counted among them, with nowhere else to stay.

Now the Feast of Unleavened Bread drew near, which is called Passover. And the chief priests and the scribes sought how they might kill Him, for they feared the people. My study bible says that the Feast of Unleavened Bread and the Passover were actually two separate feasts -- but that they overlapped for the most part, so that they could be identified as one. We must recall here that Jesus has already made His Triumphal Entry into Jerusalem. While He is here, He has daily taught in the temple, verbally sparring with those among the leadership and in the various classes (Sadducees, Pharisees, priests and scribes) that constitute the religious leadership. Note the synchronous nature of their fear and that Jesus stays with the pilgrims on Mount Olivet. Popular charismatic figures like Jesus and John the Baptist are commonly reported in the Gospels to cause fear of the people in the leadership.

Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve. So he went his way and conferred with the chief priests and captains, how he might betray Him to them. And they were glad and agreed to give him money. So he promised and sought opportunity to betray Him to them in the absence of the multitude. Again, the reporting is that the "multitude" must be absent from this arrest and this treachery, because the leadership fear the people. Jesus is a popular figure among those who feel the corruption among the leadership. Perhaps there is no better example of Jesus' championing of the common people than in His example in the reading about the poor widow putting all she had in the treasury (see here). So much seems to hinge on how we view ownership and wealth, and "where our heart is." It's like we have a choice between a sense of love or a focus on money and all that relates to it. In John's Gospel, it is Judas who condemns Mary of Bethany for her extravagant gesture of love for Christ. Even in the name of a good cause, we must take care what is truly in our hearts first. No one person or group of people ever "owns" the Church (or, it seems to me, any church), built on Christ's love and our return of that love.

Then came the day of Unleavened Bread, when the Passover must be killed. And He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat." So they said to Him, "Where do You want us to prepare?" And He said to them, "Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters. Then you shall say to the master of the house, 'The Teacher says to you, "Where is the guest room where I may eat the Passover with My disciples?"' Then he will show you a large furnished upper room; there make ready." So they went and found it just as He had said to them, and they prepared the Passover. My study bible informs that Passover lambs were ritually slaughtered about noon on the first Day of Unleavened Bread, roasted in the afternoon, and eaten that evening -- marking the beginnings of the Passover Festival. A note continues, "Unleavened bread was eaten in remembrance of the urgent Exodus from Egypt, in which there was not time for the bread to rise." Jesus teaches His disciples, Peter and John, where they will eat the Passover. We remember that at least these two Apostles are from Galilee. Perhaps Jesus has already made this arrangement for them all. Perhaps it is yet one more sign of His knowledge of all things, even minute details. But at any rate, it teaches us that while He makes camp on the Mount of Olives, with all the pilgrims, He is also a pilgrim, a guest, like all the rest of the pilgrims in this city, a city of hope and spiritual promise and the day of redemption. He "tents" among us, as it says in John's Gospel, and with us He is here for a brief time in the flesh. Again, there is a subtle hint here about ownership: He who is the Lord of all things lives among us as a guest. And it is we who must open the door to let Him in and sup with us. It reminds us of His teaching that the greatest among them must be as a servant, and the first shall be the slave of all. We know that at this supper, He will endeavor to teach them just this as clearly as possible with a spectacularly symbolic act.

So today let us begin with a consideration of Jesus' dwelling among us as one of us -- or perhaps more pointedly, as one of those pilgrims who must stay on the Mount of Olives. It reminds us that He was also born in a town of His ancestors in which there was no room from overcrowding. That was for a census, a great epic event of the realm of state. And this is for the great Festival of Passover, and the Feast of Unleavened Bread -- which commemorates the exodus of Israel from Egypt, made in such a hurry there was no time for the bread to rise. It gives us a sense of the fleeting time we have, the impermanence of this life, and how brief, really, is our ownership -- if at all. Indeed, it forces us to consider His position: we travel light, but we may possess our souls. Bearing all losses, Jesus teaches us so many ways in which what we treasure is what is truly ours, and the importance of making that choice. He is a guest in a crowded city and will celebrate His Last Supper with His disciples in a guest room, and yet He is Lord, and so we still call Him. What does this teach you about your own life and what you treasure? Where is your heart -- and what is the worth and true weight of the substance that is in it? Let us remember the extravagance of love in Mary of Bethany and the poor widow at the treasury, and consider the wealth of that love in us, and what we may truly possess best.

Monday, June 20, 2011

Heaven and earth will pass away, but My words will by no means pass away

Then He spoke to them a parable: "Look at the fig tree, and all the trees. When they are already budding, you see and know for yourselves that summer is now near. So you, also, when you see these things happening, know that the kingdom of God is near. Assuredly, I say to you, this generation will by no means pass away till all things take place. Heaven and earth will pass away, but My words will by no means pass away.

"But take need to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man."

- Luke 21:29-36

Over the course of the past two readings, Jesus has been discussing the end of the age, and also the events that will come to be in A.D. 70 -- the destruction of the temple and the siege of Jerusalem. On Saturday, we read of Jesus' predictions for Jerusalem and for the signs that it is near: armies surrounding the city. He taught that those in Judea and Jerusalem should flee, because there will be great distress on the land and its people. "They will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled." Then Jesus spoke of the end of the age, and the great signs to come first. "Then they will see the Son of Man coming in a cloud with power and great glory."

Then He spoke to them a parable: "Look at the fig tree, and all the trees. When they are already budding, you see and know for yourselves that summer is now near. So you, also, when you see these things happening, know that the kingdom of God is near. Assuredly, I say to you, this generation will by no means pass away till all things take place. Heaven and earth will pass away, but My words will by no means pass away." There is a paradox here: What does "this generation" mean? It has been interpreted in different ways, and I might suggest -- suitably to the passages in the section (see the previous two readings, here and here) -- that perhaps it may mean both. Jesus has combined a talk on the destruction of the temple (in the siege of Jerusalem) and the end of the age, two things that are inseparable in the spiritual mind of the people. So what does "this generation" mean? Historically it has been interpreted two ways: first, that it refers to the capture of Jerusalem and the destruction of the temple which was to happen, indeed, within the lifetimes of "this generation." The second is that it refers to the new Christian generation and, as my study bible puts it, "all things include the return of Christ." The early Church Fathers generally preferred the latter interpretation. But I would suggest that both may be evoked by this talk in which both are interwoven by Jesus. I think they are spiritually connected in important ways -- and linked to His Incarnation in the flesh, and the time we are in now, the era His Incarnation and the anointing of the Spirit was to inaugurate, in preparation for Judgment, the event of His return. And there is the great assurance that "My words will by no means pass away." Of course, there are also other layers of interwoven meanings here: He has already taught His disciples to preach that "the kingdom of God has come near to you."

"But take need to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man." So what is the great summing up of these extraordinary teachings? Just this, we are to live each day with the understanding that in this moment, this hour, this time we are to remember what we must be about: that we have a life to live in which we practice His teachings. It is just that: to be awake to the reality of the spiritual life, the life He has brought to us and to live our lives in that awareness. To watch and to pray is to be aware and awake to the reality of that kingdom that is near to us always, and to live life to its fullest as we draw on the "life in abundance" that He brought to us. This is what it is to be awake to Life, to watch and pray, and not to have our hearts weighed down with the cares of "this life" alone.

So how do you practice watchfulness, and the prayer that keeps us mindful of this kingdom with which we have been anointed, which has been brought to us? How do we practice that kind of mindfulness, awareness, being awake day by day? To pray is to "remember God." It is to be awake to the possibilities day in and day out of the love that awaits us and which we may live within ourselves and in our lives. In this way, I believe, is life in abundance, full of possibilities, new starts, daily renewal. How do you practice that awareness? In prayer, turn to that love and build on it, and do not let your heart be weighed down with the cares of "this world" only. The kingdom intersects and layers "this world" within us, even as we pray "Thy kingdom come." It comes through us, and the love of the Spirit working in us.

Saturday, June 18, 2011

Then they will see the Son of Man coming in a cloud with power and great glory

"But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. For these are the days of vengeance, that all things which are written may be fulfilled. But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.

"And there will be signs in the sun, in the moon, and in the stars, and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's heart's failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."

- Luke 21:20-28

In yesterday's reading, we read of Jesus' predictions both for the destruction of Jerusalem (and the temple) and of the end of the age. He warned against following false prophets, and told of wars and great calamities such as earthquakes and famines. But before that, He said, would come betrayal and persecution -- all of which will become an occasion for testimony, for witnessing. They are not to think ahead what to say, for in that moment He will give them wisdom and speech. Today, He continues this discussion. See By your patience possess your souls.

"But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. For these are the days of vengeance, that all things which are written may be fulfilled. But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled." This is such a vivid and fearful description! Even now, 2000 (or so) years later on, when we know all of history, it is shocking and frightening to think about. It is a prediction of the siege and capture of Jerusalem which was to happen in A.D. 70 by Titus, the son of the Emperor Vespasian. The temple was completely destroyed, as it was believed that gold was hidden between its stones. We note the phrase, "until the times of the Gentiles are fulfilled" and can only wonder what this truly means.

"And there will be signs in the sun, in the moon, and in the stars, and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's heart's failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to happen, look up and lift up your heads, because your redemption draws near." As in yesterday's reading, the discussion of the destruction of the temple and the siege of Jerusalem is combined with a discussion of the end of the age. The two events are truly linked in spiritual terms, because the coming of the Messiah is linked to both in a cosmic sense. The temple is destroyed, but Church becomes the Body of Christ, shaped by the anointing of the Spirit. And the age initiated is the time of preparation for Judgment, the time of witnessing. But here in these verses we read of the end of the age. Perhaps there were many who felt, because of this prediction, that the end of the age was imminent in the early beginnings of the Church. When it did not happen, true to the warnings, false prophets did appear. But St. Peter was not fooled, as he wrote (referring to Psalm 90:4): "But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed." My study bible quotes here from The Venerable Bede: "It is clear to all who love His coming that the mind must be controlled rather moderately in this conjecture. We must surmise neither that the aforesaid day of the Lord is near and will come quite quickly, nor again that it is coming too slowly. But we should be diligent in seeing to this alone: that whether it comes sooner or later, it may find us ready when it does come." And this is truly the point, isn't it? That we are to live day by day with what is at hand for us to be about, in "Our Father's business." And in this is our preparation, that which is before us to do, in the here and now.

We also remember Peter's understanding and insightful words: that the timing of such events ultimately has to do with the love and the mercy of God. Time is a gift to us to learn, to grow, to change what we need to change, to come to repentance in the love of God and grow in that likeness. So, how do we take Jesus' words to heart? We live in the here and now, practicing as best we can the mindfulness of our faith and that we are called to be "like Him." It is this that prepares us for "that day" and nothing else. So, what is before us right now? How do you grow in His likeness today, and commit to that awareness each day, each hour, now? Jesus' power and glory are with us even now through the grace of the Spirit, and He calls us to His teachings; it's as close as your breath, your heart.

Friday, June 17, 2011

By your patience possess your souls

Then, as some spoke of the temple, how it was adorned with beautiful stones and donations, He said, "These things which you see -- the days will come in which not one stone shall be left upon another that shall not be thrown down."

So they asked Him, saying, "Teacher, but when will these things be? And what sign will there be when these things are about to take place?" And He said, "Take heed that you not be deceived. For many will come in My name, saying, 'I am He,' and 'The time has drawn near.' Therefore do not go after them.

"But when you hear of wars and commotions, do not be terrified, for these things must come to pass first, but the end will not come immediately." Then He said to them, "Nation will rise against nation, and kingdom against kingdom. And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven.

"But before all these things they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name's sake. But it will turn out for you as an occasion for testimony. Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. And you will be hated by all for My name's sake. But not a hair of your head shall be lost. By your patience possess your souls."

- Luke 21:5-19

In yesterday's reading in Luke, Jesus taught about the identity of the Messiah as a son of David. He pointed out that David called Him Lord -- what does this mean? He also taught His disciples, in the hearing of the people, that they must beware of the scribes -- and more specifically, of their hypocrisy. What is it to be truly a righteous person? No greater condemnation was leveled than that against hypocrisy; they are experts in the Law, yet it is a show, for appearance, while they "devour widows' houses." Finally, among the rich putting money into the temple treasury, He points out a widow, saying, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."

Then, as some spoke of the temple, how it was adorned with beautiful stones and donations, He said, "These things which you see -- the days will come in which not one stone shall be left upon another that shall not be thrown down." We know that, in Luke's Gospel, Jesus wept over Jerusalem before He made His Triumphal Entry. Here, He begins His discourse on the prediction of the future destruction of the temple. This will occur in A.D. 70. In Luke, this warning begins here in the temple area as He continues to speak to the public.

So they asked Him, saying, "Teacher, but when will these things be? And what sign will there be when these things are about to take place?" And He said, "Take heed that you not be deceived. For many will come in My name, saying, 'I am He,' and 'The time has drawn near.' Therefore do not go after them." The warning about the destruction of Jerusalem is combined with a discussion of the end of the age. My study bible says, "Not to be deceived is the first caution Christians ought to heed when people talk about the signs of the end." How do we learn discernment, and how do we prepare for such a time? My study bible has another significant note on this entire passage: "The Lord's warnings about the future are intended to alert people to live righteously in the present." This is an important point: how are we to live today? How do we deal righteously with what is right before us? How do we focus on the Lord in the immediate present time? This is the way we practice and learn discernment.

"But when you hear of wars and commotions, do not be terrified, for these things must come to pass first, but the end will not come immediately." Then He said to them, "Nation will rise against nation, and kingdom against kingdom. And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven. " We see a combined warning, of the end of the age and also of the destruction of Jerusalem and what is to come shortly in the time period of history. In a sense, we can't separate the two events. The destruction of the temple is an extraordinary and enormous upheaval segmenting the history of Israel. In the consciousness of the "people of God" this act was synonymous with an end of an age and, in a sense, inseparable from the apocalyptic predictions of the coming of the Messiah. So we see a double event, and indeed, I think it is important that we understand that Jesus inaugurates an eschatological period. It is, in fact, a time of testing for judgment. His advent into the world in the Incarnation leads us into a period of testing by the Spirit, preparation for the Judgment and the end of the age. So, spiritually, these two events are connected in a very real cosmic sense.

"But before all these things they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name's sake. But it will turn out for you as an occasion for testimony." Surely we know of the persecutions that were to come in the lifetimes of those who make up His audience: the Apostles, disciples and the public who listens to Him out of which will come the Church. But there is also a message here for all of us who come in the faith: adversity becomes an occasion for testimony. As a preparation for judgment, we live in a period in which testimony, witnessing, is an essential part of the mission of the Church. Note the legal language involved here -- we are witnesses, we testify. And persecution, perhaps in any form, becomes an occasion for such. In this sense, Christ offers us an important way to view life: an occasion of worldly suffering becomes suffused with potential for spiritual meaning and growth, for transcendence, for spiritual use, for salvation.

"Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist." And here is an important element on the meanings and uses for time, and how we must view time in our lives. Even as He predicts future events, Jesus teaches us to focus on the here and the now -- and particularly so in times of trial. When we focus in on prayer, on our relationship to God, we focus in the immediacy that God's eternal presence offers to us. So we focus on the now, on what is immediately before us: Jesus encourages mindfulness, particularly in preparation for trial and witnessing. In that moment, we will be given "a mouth and wisdom." Surely we read into this the gift of grace and of the Spirit, working in our midst. But we are to focus on the now, not to prepare! This is the immediacy of the presence of God with us and among us.

"You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. And you will be hated by all for My name's sake. But not a hair of your head shall be lost. By your patience possess your souls." Betrayal may come from any corner. Jesus is teaching them to be prepared even for the worst of shocks in those who will reject and turn from His word. In a sense, we hark back to the promise of the future age of the resurrection, in which the sons of God will be "equal to the angels." Betrayed by worldly relationships in this scenario, we understand the emphasis on family and relationship in a different order and structure, one created by faith, as the angels relate through love, faith, worship and loyalty to something beyond even blood ties and worldly relatedness. "By your patience possess your souls" teaches us that there is something greater to possess, and a greater family in the Name of the Lord in whom we have our true image, our true identity, our souls. And it is to this that we cling through persecutions of all kinds, even betrayal by those who may bear our closest worldly relationships. Surely there were those in the crowd standing before Him who would conceivably face such tests -- but it is indeed a warning, and a gift, for each one of us.

What sustains you in times of trial and betrayal? Is there a relationship deep within you that is greater than all trials and betrayals, and that will stand the test of time even when other relationships let you down? I know there is, and this is my testimony. I know what betrayal means, and where my faith comes in to give me purpose and meaning and hope and love, because love is really the root of all true relatedness. Let us remember, then, to focus in on that love that we can feel and the wisdom sent along with it in the gift of grace granted to us. Let us focus on the moment, the here and now, what is before us, and the word which God gives us in that moment. It is filled with love, and with wisdom, and teaches us how to bear our suffering: indeed, adversity then becomes the occasion for witnessing and testimony -- and the greater gift of our soul itself.

Thursday, June 16, 2011

She out of her poverty put in all the livelihood that she had

And He said to them, "How can they say that the Christ is the Son of David? Now David himself said in the Book of Psalms:

'The LORD said to my Lord,

"Sit at My right hand,

Till I make Your enemies Your footstool."'

"Therefore David calls Him 'Lord'' how is He then his Son?"

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation."

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."

- Luke 20:41-21:4

In recent readings, Jesus has been teaching in the temple after His Triumphal Entry into Jerusalem. He has been questioned by the leadership. Yesterday, we read of the question posed to Him by the Sadducees -- who, contrary to the Pharisees, did not believe in the resurrection. The question posed a problematic scenario: if a woman married seven brothers in succession, whose wife was she in the resurrection? Jesus taught them they were wrong altogether, that the sons of the resurrection in that age are "equal to the angels" and are not given in marriage. He taught that "even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.' For He is not the God of the dead but of the living, for all live to Him."

And He said to them, "How can they say that the Christ is the Son of David? Now David himself said in the Book of Psalms: 'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool."' Therefore David calls Him 'Lord'' how is He then his Son?" It's kind of an interesting question, in light of what has just preceded this discussion, because Jesus is asking us to have some perception of heavenly relationships. In the previous reading, we are taught about the age to come, a reality in which the sons of the resurrection, those who become the sons of God, are equal to the angels. Here, Jesus tries to assert a relationship of the human to the divine. How can the Messiah be the son of David, when David calls Him "my Lord?" And who is the LORD in this relationship? The answer is to reach beyond the emphasis on lineage and blood, and to understand more of relationship forged between the divine and the human, the intersection of the kingdom of heaven and the worldly life. The LORD is God the father, and the Lord is Christ, both human and divine. David, the author of the psalm, refers to the Christ as "my Lord." How then comes the emphasis purely on a kingly lineage? We recall that the Sadducees are themselves an aristocratic landowning class; therefore Jesus is still trying to get them to see the reality of the heavenly kingdom and its intersection in the world, the overlapping potentials that are to come in the resurrection also touch on such possibilities in our midst -- even as He taught to pray, "Thy kingdom come." The Messiah or the Christ, therefore, is not a purely human figure, but one who also bears the divine. As such, then, this Lord opens the way to understanding: those who may be "sons of the resurrection" may also become sons of God by adoption. "The Messiah," my study bible says, "is David's Son in His humanity, yet David calls Him Lord in His eternal deity."

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation." Jesus then turns to the scribes. The scribes are a professional class of teachers of the Mosaic Law, in which they are experts. He criticizes their hypocrisy. But it's kind of telling that He turns from one notion of aristocratic lineage to another kind of pride of place and position -- and especially of hypocrisy. If, indeed, the sons of the resurrection are the righteous, then what are these? How have they assured their place in the kingdom? Hypocrisy, we can see, is perhaps Jesus' most despised practice; it is used to disguise injustice, unrighteous behavior. The Man who taught us that it is the pure in heart who shall see God never reserved His harshest criticism when it came to hypocrisy. The manipulation of appearances for an appearance of righteousness receives His most scathing criticism - and open condemnation. Such practices, He implies, are far from the hope of the resurrection and the kingdom. In a way, He is opening up discussion that began with yesterday's reading -- who are or will be "equal to the angels," the "sons of the resurrection," the "sons of God?"

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had." Again, we return to money and property, the province of the Sadducees who are a wealthy landowning class and who control the temple and the Jewish Council. It is not ownership He criticizes, nor wealth itself; indeed, He sought to teach the Sadducees in yesterday's reading, and they responding by telling Him that He had spoken well. His most scathing words are for the hypocritical experts in the Mosaic Law, the scribes who secretly devour widows' houses and make long prayers for pretense. Here Jesus make a union of His teachings, getting us to peer more deeply into what constitutes true worth to God, a really righteous life. It's not money per se nor status that can be used for appearance's sake. It is the love we have for God that makes the difference. So often the Gospels will use expressions of love from women in particular to make this wonderful point. Out of love this widow has extravagantly put in all she had. And that is the great gesture. That is not for show, not made with a hypocritical look to appearance, and it's not done merely from devotion to Law. But it is made from love, with love, and that is our example to follow. The poor widow, He implies, is the stuff of the ones who will be "equal to the angels" and a son of the resurrection. She is our example, the one whom He praises.

Let's take this poor widow then out of the context of the temple and the treasury and ask ourselves about the power of the love of God. Let's ask about extravagance -- even when others criticize -- in the expressions of the love of the heart for God. Isn't this truly what it is to be pure in heart? And when we speak of love for God, we aren't speaking merely of a figure far away, an image of deity or majesty or authority. No, this is love in the heart that responds to Love itself; if you will, deep calling to deep. We answer the depth of God Who is within us with our own depth in our heart when we open the door to real faith. Let us, then, think about love -- and how we can respond to its true Source, because even that kingdom itself is within us. This great extravagance of love is what it means also, if we think about it, to be "equal to the angels."