I in them and you in me, that they may be completely one, so that the world may know that you have sent me and have loved them even as you have loved me.
Why the United Methodist Church?
This is a question that I receive fairly often throughout the comings and goings of my life. I’ll be sitting in the stands watching my son play tee ball when the subject of employment comes up which inevitably leads to why I serve in the UMC. Or, I’ll preside over a wedding with lots of strangers only to be bombarded with questions about denominational affiliation as soon as the service ends. Or someone will see me working on a sermon at a coffee shop with my clergy collar on and they walk over to ask, “So what kind of Christian are you?”
For what it’s worth, I am a Christian before I am a Methodist. Or, put another way, I’m a Christian who happens to be a Methodist.
I follow Jesus, not John Wesley.
And yet, I find that Wesley’s understanding of the Gospel to be spot on.
There are a great number of moments from his life, and even more from his sermons, that resonate deeply in my soul, but nothing quite compares to his Aldersgate Street experience when he was 35 years old. This is how we wrote about it in his journal:
“In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s Preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.” – John Wesley, May 24th, 1738
What makes his experience all the more profound is how little he felt an assurance before that moment, even though he had been ordained for a number of years!
I love the hymns we sing in the UMC, I love the connectional nature of our church and how we are bound together with other churches, and I love the incarnational focus of our ministries going to where the Spirit moves. But more than anything, I love the relentless proclamation of prevenient grace; God’s love precedes all things.
While sitting at the society meeting at Aldersgate Street, Wesley experienced what I have experienced and what I hope every person will come to experience: There is nothing we have to do to earn God’s love except trust that it is true. And when we live into that trust, we are living in the light of grace which changes everything. It changes everything because it means all of our sins, past/present/future are nailed to the cross and we bear them no more.
The work of Christ frees us from the law of sin and death so that we might live abundantly for God and for others. It is, quite literally, the difference that makes all the difference.
If you want to know more about how God works in the heart through faith in Christ, you can check out the Strangely Warmed podcast which I host. Every week we bring you conversations about the readings from the Revised Common Lectionary and we do so without using stained glass language.
And in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of the Lord is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day – and there will be no night there. People will bring into it the glory and the honor of the nations. But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb’s book of life. Then the angel showed me the river of the water of life, bright as a crystal, flowing form the throne of God and of the Lamb through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; they will see his face, and his name will be on their foreheads. And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.
It happens, every so often, that someone reaches out with an inquiry about baptism.
A couple has a baby and they call the church office to ask if it would be possible for their newborn to be baptized. A stranger stumbles into church on a Sunday morning, is moved by the power of the Spirit, and approaches me afterward to discuss the holy waters. A long time church members sees someone else being baptized and, for the first time, desires to receive the promise of the covenant made by water and the spirit.
And, inevitably, we come to a moment when I ask THE question as it pertains to baptism: “Why?”
One of my professors once said that the most faithful churches are those who won’t marry or baptize anyone off the street. That is, if a random couple asks to be married, it would be better for them to get married by the justice of the peace. The covenant of marriage, at least as understood by the church, is only possible within a community who will help hold the couple accountable to the promises they make.
And the same holds true for baptism.
Should you grow weary or bored at any point in the next ten to fifteen minutes, you can look at the liturgies in the hymnal or google online and you will discover that the questions and promises of marriage and baptism are remarkably similar.
What makes them similar is the outward nature of a promise, that neither of the them should be entered lightly, and they are only possible within the connection of a community we call church.
A few years back I was serving a church with a preschool and I made it a point to hang out among the students and their families as much as possible. I was at the door nearly every morning welcoming them into our building, I led chapel time once a week in the sanctuary, and after a while I started getting invited to a lot of 4 year old birthday parties.
And I’m not sure how it happened, but at some point along the way we had three different families represented in the preschool who each had a parent in ministry.
Let me tell you, teaching preschoolers about the Bible is hard enough, but it takes on a whole new dimension when a few of those children would return home week after week to tell their pastor-parent what this pastor said.
Anyway, it came to pass that, one year, two brothers from the preschool asked if I would baptize them. And, of course, their mother was also a United Methodist pastor serving a church on the other side of town. So we decided to baptize the boys together.
But this was not to be an ordinary baptism. No, we did not schedule it to take place once picturesque Sunday morning in a sanctuary, we didn’t even consider baptizing them in the preschool where they learned of the faith. The boys wanted to be baptized in living water, a river or a lake or a stream.
It happened on a cold early May day, where we gather on the banks of, I kid you not, Whiskey Creek in Churchville, VA. I knew well enough to bring my fishing waiters because the water was liable to be cold. And it was frigid.
So we said all the things we normally say, I prayed with the boys by the creek’s edge, and then, because it was so cold, I had to literally carry the younger brother out into the middle of the creek, and his mother and I rapidly dunked him under the water three times in the name of the Father, the Son, and the Holy Spirit.
When he burst forth from the water on the final dunking, he screamed bloody murder, tears were streaming down his face. He hit me in the face and declared for everyone to hear, “I hate you Pastor Taylor!”
And then I had to go get his brother and do the same thing to him.
John the Revelator sees what we cannot, at least not yet. From the vantage point of a high and holy mountain, he takes in the New Jerusalem, the great rectification of all things. And, oddly enough, there is no church in the city, no place of worship. How can it be that, when God comes to dwell among us, there is no place to gather such as this?
There is no temple because God is the temple.
There is no darkness because God is the light.
There is no gate because God is the host.
Nothing unclean will enter this holiest of places, and neither will those who practice abomination or falsehood.
And there, in the center of it all, is the river of the water of life, bright as a crystal, flowing from the throne of God and of the Lamb.
This water, and more importantly from whom it flows, makes all things new, all things holy, all things clean.
There has long been an understanding of John’s vision as a prophecy. That is: it tells us about what will come to pass at some point in the future. Christian types will then hold these images over the heads of their dozing congregations and point to connective images in our surrounding culture as signs that the times have come. They do so as a warning about getting clean for the king, repenting in dust and ashes, so that, when the time comes, they will do what is necessary to make it through the gate.
And all of that might be right. But if that’s all that this is, then we’re in trouble. Big trouble. Big trouble because, none of us will make the cut. Abomination sounds like a big and scary thing, and yet all of us practice abominations on a regular basis. An abomination is anything that causes distrust or hatred – and we live in a world that runs on distrust and hatred! We are defined, so often, not by what we love but by what we hate. And that’s not even mentioning those who deal in falsehoods, namely all of us.
For as much as this is an image of something that will come to pass, it is also, at the same time, very much a description of how things are right now. Revelation is a timeless book not because it stands the test of time, but because it rejects all notions of temporal categories. It is beyond time. It has happened, is happening, and will happen. But, for creaturely creatures like ourselves, we can scarcely wrap our heads around it.
But John’s sees something that speaks into who we are and whose we are in present, past, and future. John sees the river. The river of the water of life.
Water runs through the strange new world of the Bible. In the beginning God swept across the waters and brought forth order out of chaos. In the days of Noah God set forth a rainbow in the sky. When God saw God’s people as slaves in Egypt, God led them to freedom through the sea, and eventually through the Jordan to the land that was promised.
In the fullness of time God sent Jesus, nurtured in the water of a woman and was baptized by John in the river Jordan. Jesus called his disciples to share in his baptism of death and resurrection and to spread to the Good News to all who will hear it.
The water that flows through the middle of the street of the city in John’s vision is the water through which we are delivered to a strange new land where even people like us are made holy.
Nothing unclean can enter the city and we can’t make ourselves clean. No amount of goodness, no down-on-our-knees prayers of repentance, no righteous acts of piety or mercy can wash away our sins.
The old hymn is right: What can wash away my sins? Nothing but the blood of Jesus.
Therefore, I can understand the hatred that came from the boy I baptized in Whiskey Creek. To be made clean implies there is a need to be made clean. And no one likes to admit there is something wrong with them. Moreover, baptism is the beginning of a journey into discipleship and following Jesus isn’t easy! I mean, look at who he decided to gather together as a church! Us! We’re stuck with each other whether we like it or not!
Now, could that boy articulate his hatred in the river with such theological insights? Probably not. But his emotional response to the cold waters of his baptism is a truth we often forget. Baptism changes everything.
The blood of the Lamb, who comes to take away the sins of the world, flows forth from the throne and makes a way where there is no way. It is the great cleansing flood that makes the impossible possible. Baptism is God’s way of saying yes to us when God has no good reason to say yes at all.
I, myself, was baptized at 19 days old. I had no choice. It was done to me.
But those who were gathered in the church 34 years ago took seriously the vows they made to raise me in the faith, with God’s help. So much so that I wound up going into the ministry.
Beware of baptizing your child! You never know what God might call them to do!
Anyway, when I was 25 and about to start serving in my first appointment, I had the opportunity to return to my home church and preach one last time as a layperson. I preached on the power of baptism and how I was a product of their promises.
After the service ended, and I was shaking hands in the narthex, a woman I had known my whole life approached me with a well worn Bible in her hand. She opened it up to the inside front cover and I saw names and dates covering every available inch. And with her index finger she moved across the name until she came to mine and she said, “Whenever we have a baptism I write down the name and date of the person and I pray for each of them every morning. Which means, I’ve prayed for you almost every single day of your life.”
I don’t know “why” my parents had me baptized. I’m not sure they were ever asked, or if they even gave it much thought. But that conversation with that woman in the narthex of the church is the beginning of an answer to the question.
The boys I baptized in Whiskey Creek, one of whom socked me in the face right after, that moment started a journey that is the adventure of faith. Each and every day they are learning more about what it means to love God, and to be loved by God.
Baptism is the radical reorientation of all things. Whenever we bring someone to the water, whenever we remember our own baptisms, the heavens are torn apart again and God meets us in the water, right where we are.
The radical nature of the sacrament is made manifest insofar as our baptismal identities are more determinative than any other part of who we are. The waters of baptism wash away any notion of our being defined by our faults and our failures. Each drop of baptismal water contains an ocean of grace and mercy and love deep and wide enough to engulf the entirety of everything that ever was or will be.
In baptism, the heavens are torn apart, the past, present, and future are confused in the best possible way, and the Lord declares, “you are my child.”
This week on the Strangely Warmed podcast I speak with Teer Hardy about the readings for the Sixth Sunday of Easter [C] (Acts 16.9-15, Psalm 67, Revelation 21.10, 22-22.5, John 14.23-29). Teer is one of the pastors of Mt. Olivet UMC in Arlington, VA. Our conversation covers a range of topics including hymnody, marriage, vikings, dreams, communal discernment, ecclesial friendship, world-turning, the joy of judgment, Eugene Peterson, fear, timelessness, church architecture, peace, and endings. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Lamb Lamp
I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.
In 1905 the Daily News in London published a piece titled, “What’s Wrong With The World?” and they asked for answers to their query. Hundreds of individuals responded with hundreds of examples. GK Chesterton, writer and theologian, simply responded with two words: “I am.”
There are many versions of Christianity in the world. And not just the different denominations you can find throughout your neighborhood like Presbyterians, Episcopalians, Baptists, Catholics, etc. Even within “one” church like the United Methodist Church there is a great diversity of opinion about what it means to be a United Methodist.
But the one thing that might unite all churches, even more than our commitment to baptism or communion, is a desire to appear as welcoming and as inclusive as possible.
All you need to do is check a church website, or a front lawn marquee, and you can find a self-imposed description that says something like: we are an open, friendly, inclusive, and welcoming church.
In the UMC we like to say that we have open hearts, open minds, open doors.
What a righteous slogan.
The only problem is the fact that we regularly close off our affections toward certain people, we are clearly cemented in “the ways things were” rather than the way things can be, and more often than not the doors to the church are locked.
Inclusivity is the buzzword among most, if not all, churches these days. Though, we are not altogether clear about what it really means to be inclusive. True inclusivity, after all, is not just a matter of having different kinds of people sitting in the pews on Sunday morning; true inclusivity means a total and unwavering commitment to something that is frankly impossible for us: love.
I know that might sound strange: the impossibility of love in the church. But it is, in fact, against our nature. We can’t, or at the very least don’t, love everyone.
It’s like those churches with signs on the front lawn proudly claiming: “Hate Has No Place Here.”
That’s a worthy hope, but it isn’t true.
All of us have hate in us whether we like to admit it or not. And, to make matters worse, saying that hate has no place in church affirms that the church hates people who hate!
It is true that we are commanded, by God, to love one another just as Christ loved us. And yet, sometimes, I fear we confuse the two. That is: we assume that we have to love one another in order to get God to love us. When, in fact, the opposite is true: God loves us, and when we come to grips with how strange it is to be loved by God, we are then freed to love one another with the same reckless abandon that God loves us.
Notably, Jesus commands the disciples to love one another (as Jesus loves them) right after the foot washing. It’s this remarkable moment that encapsulates the humility (read: humanity) of God). And then, shortly thereafter, the disciples betray, deny, and abandon God to the cross.
If the story ended with the cross, none of us would have ever heard about Jesus. But the cross is just the beginning because three days later Jesus is raised from the dead. And not only is Jesus raised from the dead, but he returns to the same disciples who failed to respond to the commandment of love!
We worship an odd God. Jesus chooses the unworthy and undeserving ragtag group of unloving disciples to be the people through whom the world is turned upside down. In short: there is nothing that can ever stop God from loving us.
Therefore, if there is anything truly inclusive about the church it is not our love for one another, but God’s love for us. It is the triune God who opens up the floodgates of grace to wash away our sins. It is the triune God who opens up our eyes to view others in ways we never have before. It is God who opens up the doors of the church to be a new community where strangers now are friends.
The proclamation of the Gospel is that God loves us even though we are what’s wrong with the world. But, at the same time, the Gospel is an adventure in which God’s love actually changes us so that we might begin to love one another.
Years ago I was asked to preside over the funeral for a man who drove me crazy. He was older than dirt and he treated people like dirt and just about once a week someone from the church would wander into my office in tears because of what the man had said to them.
And then he died.
In the days leading up to his service of death and resurrection I lamented the fact that hardly anyone would be coming. Even though he pushed all my buttons, no one should be laid to rest without a church to worship in the midst of it all.
And so it came to pass that I stood at the doors of the church in my robe ready to begin the service for a small scattering of people when, all the sudden, cars started streaming into the parking lot. One by one church members who had been so wronged by the man during his life paraded into the sanctuary for worship.
The last person to cross the threshold was a fiery old woman who was a regular target of the now-dead man’s insults and I grabbed her by the arm and said, “What are you doing here? I thought you hated him.”
To which she replied, “Preacher, don’t we worship the God who commands us to love our enemies? Didn’t you say, just last week, that even the worst stinker in the world is someone for whom Christ died? Don’t the scriptures remind us there is nothing that can get between us and the love of God in Christ Jesus? Then so be it!”
And with that she marched right into the sanctuary for worship.
Love one another just as I have loved you – easier said than done. But without love, we have nothing.
But on the first day of the week, at early dawn, they came to the tomb, taking the spices that they had prepared. They found the stone rolled away from the tomb, but when they went in, they did not find the body. While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. The women were terrified and bowed their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again.” Then they remembered his words, and returning from the tomb, they told all this to the eleven and to all the rest. Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. But these words seemed to them an idle tale, and they did not believe them. But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what happened.
Here we are for the strange and bewildering day we call Easter. All of the Bible, all of the church, all of Christianity hinges on this day: Easter, resurrection, out of death into life. If this story were not in scripture, we would’ve thrown our Bibles away a long time ago.
If the Bible does not tell us this story, it tells us nothing.
Easter is the one day when all the hopes of the past are made manifest in the present. Some of you are here because you can’t imagine being anywhere else. Some of you are here because you desperately want and need to hear Good News amidst a world drowning in bad news. Some of you were dragged here against your will.
So, no matter who you are or even why you’re here, hear the Good News: He is risen! Hallelujah!
No one saw the resurrection of Jesus.
There’s plenty of art and films and even songs that attempt to describe the event that we are here to celebrate, but the strange new world of the Bible tells us, in all four gospels, that no one saw it. Not Peter, not Mary Magdalene, not anyone.
Jesus was already gone from the tomb when the stone was rolled away.
And perhaps, oddly enough, that’s a good thing. For the resurrection is beyond our ability to understand or comprehend – it comes to us from an entirely different sphere of reality.
It breaks all the rules.
The women wake up on the third day knowing full and well what to expect. They travel to the tomb with spices to anoint Jesus’ body for burial. They’ve run out of tears since Friday, perhaps they even travel in silence, the real and terrible sound of grief. But when they arrive the stone is moved and the body is gone.
And behold two men in dazzling clothes appear and the women fall to the ground in fear and reverence. “Why do you look for the living among the dead?” They say, “He is not here, he is risen!”
Their rebuke reverberates through the centuries. To this day we still look for new life in all the wrong places, hoping to gain control over something that is fundamentally out of our control.
We still set our minds on earthly things, we seek the living among the dead, but we rarely notice it. We cling to various things in life because life is so uncertain – tomorrow is never promised. So we hold desperately to those things we think give us life. Our jobs, spouses, children, on and on. But things largely stay the same.
So we flip through the never-ending abyss of Netflix searching for a momentary reprieve in a life of monotony, we listen to podcasts at 1.5x speed because we don’t feel like we have enough time between all of our timely events, all while we go from day to day knowing not what we are doing or why we are evening doing it.
We know longer no what it means to be surprised.
And then BAM Easter!
Easter is the great disruption, the exodus for the rest of us, the beginning of a strange new world.
Kurt Vonnegut said that most good stories occur when a character gets unstuck in time. Our lives, therefore, only really become interesting when the time of our lives is disrupted and unstuck from its normalcy.
The women in Luke’s gospel travel to the tomb with predictable expectations – the dead stay dead. They knew that everything was out of their control, until they heard the announcement that Christians have been shouting throughout the centuries: He’s not here, he’s risen!
No wonder the story ends so strangely – the women just go home, amazed. Easter sets them, and us, on a course from which we leave provoked, unsettled, disoriented. Life will not, and cannot, be the same. But how can we possibly respond to the most unexpected thing in the world?
The tomb was empty, the body was gone. He is risen.
This is the proclamation of Easter and yet, proclaiming the resurrection is so difficult and so challenging because the resurrection cannot be made into a metaphor; it cannot be reduced into a charming story.
Easter is not the celebration of spring, it is not new life shooting up from the soil. It is not a quaint little tale of how love is stronger than death. It is, instead, something completely unlooked for, something without any precedent, and something that leaves us truly amazed.
Easter proclaims that God is the Lord of disruption. It is among the roads of life, the traveling among the dead while looking for the dead, that Jesus shows up, becomes time itself for us, takes our time, and transforms the cosmos.
All these centuries later, with our sanctuaries and our lilies and our songs and our sermons, it can all feel like Easter is just one more thing that happens to Jesus. But that’s not right. Easter is the happening of Jesus to all things. Jesus doesn’t change on Easter – everything is changed because of him.
Any attempt, therefore, to find a way to make Easter relevant or new or relatable is a fool’s errand because Easter is unlike anything else and the best we can ever hope to do is point toward it.
The proclamation of Holy Week, the entry into the city, the meal on Thursday, the cross on Friday, the empty tomb on Sunday, they run counter to just about everything else in life – they don’t give us ways to be better human beings, they aren’t commandments about how to make the world more bearable. They are not about what we do, but are instead about what is done to us. And that what has a name: Jesus Christ.
The amazing part of Easter is that we don’t have to do anything for it to happen.
Jesus does for us what Jesus does whether we deserve it or not. God in the flesh comes to dwell among us and we return the favor by nailing Jesus to the cross. And, three days later, God gives him back to us.
You see – Jesus doesn’t wait behind the stone until his disciples have just the right amount of faith before breaking forth.
Jesus doesn’t tell them that he will be raised only when they’ve evangelized the right number of people.
Jesus doesn’t even given them a to do list to do before Easter happens.
We, the good and righteous folk that we are, we’re in church on Easter after all, we might’ve thought the story was over – that the shadow of the cross was the final word.
But in the strange new world made possible by God, only Jesus gets the final word because he, himself, is the Word incarnate.
On Easter God took the cross, a sign of death to the world, and made it the means of life.
The promise of the resurrection is that nothing can ever separate us from God’s love, not even death. Jesus’ pronouncement from the cross, “Father forgive them for they do not know what they’re doing” frees us from all of our sins, past, present, and future. Easter means that one day we too will rise to join in the feast at the supper of the Lamb.
Can you imagine anything more wonderful than this?
The first disciples were amazed by what they saw and heard that first Easter morning.
We still are.
The promise of the resurrection for people like you and me is wild beyond all imagining. It is the gift of life in the midst of death, it is a way out simply by remaining in, it is everything for nothing.
It is, to put it simply, amazing.
Nothing more, nothing less, and nothing else.
He is risen! He is risen indeed! Hallelujah! Amen.
The Lord said to Moses and Aaron in the land of Egypt: This month shall mark for you the beginning of months; it shall be the first month of the year for you. Tell the whole congregation of Israel that on the tenth of this month they are to take a lamb for each family, a lamb for each household. If a household is too small for a whole lamb, it shall join its closest neighbor in obtaining one; the lamb shall be divided in proportion to the number of people who eat of it. This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the passover of the Lord. For I will pass through the land of Egypt that night, and I will strike down every firstborn in the land of Egypt, both human beings and animals; on all the gods of Egypt I will execute judgments: I am the Lord. The blood shall be a sign for you on the houses where you live: when I see the blood, I will pass over you, and no plague shall destroy you when I strike the land of Egypt. This day shall be a day of remembrance for you. You shall celebrate it as a festival to the Lord; throughout your generations you shall observe it as a perpetual ordinance.
Why is tonight different from all other nights?
That’s a worthy question for us gathered here for worship in a room that hasn’t held a worship service in a very long time. We’ve got different chairs, different lights, it all feels strange, in a good way.
But tonight is also different for another reason – tonight we mark Maundy Thursday. Maundy from the latin mandatum, from which we get commandment. In John’s gospel Jesus says to the disciples during the foot washing on his final evening, I give you a new commandment, that you love one another.
We moderns don’t really like being commanded to do anything, but surely we can get on board with loving each other a little more.
It’s the Gospel according to the Beatles: All you need is love.
Except, love ain’t enough.
But I’m getting ahead of myself.
Why is tonight different than all other nights? That is surely a question for us, but it is also the question that all Jewish children are asked when they gather for the celebration of Passover.
Long ago, God made it all – the tall and the small, the near and the far, from here to there and everywhere. God brought forth light and life.
Later, God made a promise with Abraham to be his God, and that his descendants would be more numerous than the stars in the sky. Abraham begat Isaac who begat Jacob. One day Jacob wrestled with an angel of the Lord on the banks of the Jabbok river and was given a new name, Israel. It means, you have struggled with God and prevailed.
Jacob begat Joseph who was sold into slavery by his brothers. And yet, during his time as a stranger in a strange land, he was prosperous and eventually brought about the salvation of his kinfolk and they were fruitful and multiplied in a foreign land.
All was well in Egypt, until it wasn’t.
The Egyptians grew jealous of the people Israel, and subjugated them. Out of fear the Pharaoh ordered the deaths of every male child born to Hebrew women.
Moses was born and saved by his mother who pushed him out in a basket into the mighty Nile river. He grew in strength and wisdom and was called by God from the burning bush to deliver God’s people from their captivity.
The Lord commanded Moses to have the people slaughter lambs and use the blood to mark their doors. This would be the sign for the Lord to pass over their homes while dispensing with the firstborns of Egypt.
Passover is a night different from all other nights because it is a time set apart to mark and remember the sacred and profound work of the Lord in deliverance. God makes a way where there is no way.
Jesus gathers with his friends to celebrate the Passover.
He sends two disciples to procure a space for the occasion, perhaps the same two who found him the donkey for his triumphal entry into the holiest of cities.
And it came to pass that, while sitting at the table together, Jesus took a loaf of bread, gave thanks to God, gave it to his friends and said, “This is my body.” And then he took a cup of wine, gave thanks to God, gave it to his friends and said, “This is my blood.”
This is my blood.
And before the evening ends, those friends who shared bread and cup, body and blood, they’re all gone. Jesus is arrested and the cross waits for him on the horizon.
Why does Jesus die on a cross?
Another worthy question for reflection. The simplest answer is: Jesus died on a cross because the cross was how Rome made an example of those who questioned the status quo. But, for us, the question is confounding. We might answer by saying, “He died so that we can go to heaven” or “The cross is a sign of forgiveness” or “Jesus died to show us his love.”
Those answers aren’t necessarily wrong. Salvation is made possible by the cross, Jesus does pronounce forgiveness from the arms of the cross, and the cross reveals the heart of God.
But, if the only thing we needed was a little more love, couldn’t we have received it without Jesus having to die? If Jesus only wanted us to be a little kinder, why did his closest disciples abandon him in the end?
It’s notable that Jesus chose Passover for the time of his last supper. Because Passover isn’t about forgiveness, or love, or even mercy.
During the days of Exodus the Lord didn’t look at the misdeeds of the people Israel and say, “Okay, time to let bygones be bygones, I’m going to wash away your sins.”
God said, “I’m getting you the hell out of Egypt. Let’s go!”
Passover is about freedom.
And consider the connections made manifest around the table:
Jesus was without sin and was innocent of the charges lobbed against him, just like the Passover lamb is supposed to be perfect and without blemish.
Jesus was beaten to the point of dead and stabbed in the side shortly before his death, just like the Passover lamb is supposed to be bled before being hung to roast.
Jesus was hung up high and though beaten his bones were not broken, just like the lamb’s bones were to remain intact.
I know this is a lot, it’s gruesome and frightening and not for the faint of heart.
But that’s what communion is all about. It stands in stark contrast with those who receive it. It’s not just a simple meal at grandma’s house after church one Sunday afternoon. It is the Lord of all creation proclaiming his death at the hands not of his enemies, but of his friends. Its God looking each of us squarely in the eye and saying, “I know you deserve this not at all, and yet I’m giving it to you anyway.”
Yes, Jesus commands us to love one another. But that kind of love is made intelligible only in the light of the cross, and in the bread and wine of our Lord’s body and blood.
Jesus is the exodus for the rest of us. He delivers us from our captivity to sin and death into a strange new world we call the kingdom of God.
I haven’t been here a year, but I have been here long enough to know that we are believers, half believers, and unbelievers. I know that each of us here has done something we ought not to have done, and we’ve all avoided responding to the confoundingly difficult commandment to love one another.
But I also know that we worship the Lord who makes a way where there is no way. That, as Robert Jenson so wonderfully put it, “God is whoever raised Jesus from the dead having first raised Israel out of captivity in Egypt.”
Even today, we’re all stuck in our own Egypts and we are in desperate need of deliverance. We need rescue. We need freedom.
And that’s exactly what we get in Jesus, our Passover Lamb. Amen.
This week on the Strangely Warmed podcast I speak with Wayne Dickert about the readings for the Third Sunday of Lent [C] (Isaiah 55.1-9, Psalm 63.1-8, 1 Corinthians 10.1-13, Luke 13.1-9). Wayner is the pastor of Bryson City UMC in Bryson City, NC. Our conversation covers a range of topics including the Nantahala River, joy, well-digging, recreation for re-creation, praise, church meetings, the ministry of restoration, idolatry, divine challenges, and holy fertilizer. If you would like to listen to the episode or subscribe to the podcast you can do so here: The River of Life
This week on the Strangely Warmed podcast I speak with Chandler Ragland about the readings for the Second Sunday of Lent [C] (Genesis 15.1-12, 17-18, Psalm 27, Philippians 3.17-4.1, Luke 13.31-35). Chandler is the pastor of Black Mountain UMC in Black Mountain, NC. Our conversation covers a range of topics including strange new worlds, Encanto, covenants, righteousness, living in church, narrative preaching, memorizing scripture, waiting on the Lord, the Apostles’ Creed, Mississippi, and the status quo. If you would like to listen to the episode or subscribe to the podcast you can do so here: Less Is More
Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? If there is no resurrection of the dead, then Christ has not be raised; and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. We are even found to be misrepresenting God, because we testified of God that he raised Christ — whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, then Christ has not been raised. If Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have died in Christ have perished. If for this life only we have hoped in Christ, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the first fruits of those who have died.
He boarded the plane, a well dressed 6 foot 8, and hoped for an emergency exit row in which he could stretch out his already too long legs during the flight. He was a pastor and a professor of theology and he knew better than to tell people, on a plane, what he did for a living.
He loaded his carryon above his head, sighed at his average sized seat, and squeezed himself in. And, of course, on this small plane with only two seats on each side, a man equally as large lumbered down the aisle and sat down right next to him.
The preacher stuffed another small bag under his seat, and closed his eyes.
“Is that a Bible?” His seat mate intoned.
The preacher looked down and saw the spine of the Good Book sticking out for all eyes to see.
“What are you, a preacher?”
“Something like that” he responded while crossing his arms and closing his eyes, again.
“Well, I’m not a believer” the man said.
“That’s fine,” the preacher said without opening his eyes, “Frankly, it doesn’t make much of a difference what you do, or don’t believe. Jesus has already gone and done it all for you whether you like it or not.”
The preacher thought that would keep his seat mate quiet for the remained of the flight. But he was wrong. Even though he sat there with his eyes clothes and arms crossed, the man started talking, and he didn’t stop.
First it was just the usual flying-next-to-a-stranger chit chat but eventually it turned serious, and the preacher’s seat partner started talking about Vietnam.
That’s when he opened his eyes and really listened.
The man went on and one, talked the entire flight, describing all the terrible things he did and how, went he came back, his country didn’t want him to talk about what he was told to do.
Eventually, the man said, “I’ve had a terrible time living with it, living with myself.”
And then the preacher leaned over and said, “Have you confessed all the sins that have been troubling you?”
“What you mean ‘confessed’? I ain’t confessing!”
“Sure you are, it’s what you’ve been doing the whole flight. And I’ve been commanded by Jesus that whenever I hear a confession like yours, to had over the goods and speak a particular word. So, if you have any more burdening you, nows the time to hand them over.”
The man said, “I’m done, that’s the lot of them.”
And suddenly, he grabbed the preacher, grabbed him hard like he was about to fall out of the plane, and said, “But I already told you – I’m not a believer. I don’t have any faith in me.”
The preacher unbuckled his seat belt, and stood up over the man and declared, “Well, that’s no matter. Jesus says it’s what’s inside of us that’s wrong with the world. Nobody really has faith inside them – faith alone saves us because it comes from outside of us, from one person to another. And I’m going to speak faith into you.”
The fasten seat belt sign lit up and dinged for the whole cabin to hear, and a steward came over and asked the preacher to sit down. However, he ignored it, and placed his hands on the man next to him and said, “In the name of Jesus Christ, I declare the entire forgiveness of all your sins!”
“But you can’t do that,” the man whispered, while his eyes watered up.
“Oh yes I can, and I must, and I’ll keep doing it over and over again.” And he did. Only this time he said it louder, loud enough for all the other passengers to hear it, and the man became a puddle of tears and he wept over himself like a child.
The rest of the plane was silent, reverent even, knowing that something strange and holy was happening.
When the plan finally landed, the man leaned over to the preacher and asked to be absolved one more time, as if he just couldn’t get enough of the good news. So the preacher did it one more time and the man started to laugh.
He said, “If what you said is true, then it’s the best news I’ve ever heard. I don’t know if I can believe it. It’s too good to be true. It would take a miracle for me to believe something so crazy good.”
And the preacher laughed too, and said, “It takes a miracle for all of us. It’s too true to be good. That’s why we call it the Gospel.”
That’s a true story and I love it. I love it because its so good and true.
Notice, the preacher didn’t sit back and merely listen to the other man. He didn’t fill the voids of silence with drivel like, “I feel your pain,” or, “I know what you’re going through.” The preacher didn’t minimize the sadness with talk of duty or responsibility. He didn’t deflect away or even change the subject.
Instead, he offered absolution.
He, to use the language of Paul, took the man out of his sins.
It would take a miracle for me to believe something so crazy good.
If Christ has not been raised, your faith is futile and you are still in your sins.
Paul is worried about his friends in the faith, his Corinthian Christians – that’s what the whole letter is about. They’re drifting away from the path of the truth and the life and the way that Paul first shared with them.
He catches wind that they are no longer sharing the eucharist together, so he writes about the body of Christ having many members.
He learns that they are fighting constantly over who is the best and who is the worst, so he writes about Christ alone being the head of the body.
And here, in chapter 15, he gets to the heart of the matter – the resurrection of the dead.
Paul, if you can’t tell, is spitting logic through the pages of his epistle – “This is it you Corinthian Christians! It’s this or nothing! Everything, and I mean everything, depends on the truth of the One who is truth incarnate.”
He writes first of the story that he shared with them – Christ has died, Christ is Risen, Christ will come again.
It’s an announcement about things that happened – not a collection of generic religious principles, not a list of things to do or not to do.
The heart of the Gospel – the death and resurrection of Jesus Christ.
So Paul doesn’t pull any punches – If there is no resurrection from the dead, then we are all fools, and we are still in our sins.
It’s hard for us Christians, today, to hear the radical nature of Paul’s proclamation. We forget that this letter was written, sent, and read by Christians before any of the gospel stories were written down. We forget that without Paul’s witness and prayers and ministry, there’s a good chance that the Gospel would have stayed among the Jews alone and never spread to Gentiles like us.
If there is no resurrection of the dead, then the entire foundation of our faith has been in vain, and Christian preaching is nothing more than wishful delusions and empty gestures.
If there is no resurrection of the dead, then we mock ourselves with our faithless worship all while expecting people to live into a new world order that doesn’t really exist.
If there is no resurrection from the dead, then the only thing we can offer the world is a pious lie that leaves us completely and utterly hopeless.
But, let us remember: there is no such thing as “if” in the lexicon of God.
And yet, the desire for proof remains. We’re addicted to certainty, us moderns. We want clarity above all else, and we can’t imagine a world outside the binaries of our distinctions.
But what is life if not a mystery?
I can’t prove the resurrection. No one can.
Believe this, believe that, we say in the church. And somehow the genuine character of one’s belief has become the litmus test for Christianity. Which is made all the more strange when we consider the amount of doubt right smack dab in the Bible!
My former professor Stanley Hauerwas puts it this way: “What a lost people we must be to think that God really cares whether we believe in Him or not.”
You see, one of the most incredible aspects of what we call our faith is that Jesus’ resurrection from the dead is not continent on our belief. Even in the days of our greatest doubts, Jesus is still Lord.
We can’t prove it; we can only trust it – we can only point to it, and to the results of it around us.
Consider – Mark’s gospel tells us that, on Easter, the women fled from the tomb and told nothing to anyone because they were afraid.
But they told somebody something, otherwise, none of us would be here.
We experience Easter even now, all these years later. Some of us rejoice in the Good News, and some of us are terrified by it. And yet, Easter is why we are here. We’re here because, one way or another, we have heard the call of the Risen Christ, even when we may not have known that was what we heard.
Maybe some of us are here because we’re looking for proofs. I say look around, and you will begin to see it.
The women who went to the tomb that Easter morning were looking for and expecting a dead Jesus. And the angel says, “Why are you looking for the living among the dead. He ain’t here! He’s in Galilee. Go!”
When Jesus mounted the hard wood of the cross, when he drew all things unto himself, he took all of our sins, past, present, future, he nailed them to the cross and left them there forever.
Therefore we are no longer in our sins, they do not define who we are, we have been set free forever and ever.
In church speak we call that absolution.
It is the proclamation of the promise that Christ made to us through his death and resurrection.
It is the declaration that even though Paul has a lot to say about sin, the only sins he mentions are the sins for which Christ has already died – namely all of the them.
It is the conviction that Christ will keep coming back to us, banging us over the head if necessary with the only thing we really need – forgiveness.
God so loved the world that God got down from the throne and condescended to our miserable existence to reduce us from ourselves through the blood spilled on the cross.
God so loved the world that God broke forth from the tomb and left behind the chains of death so that death will never be the final word.
God so loved the world that God died and lived again in order that we might do the same and no longer live lives defined by our sins.
The preacher from the airplane absolution walked through the airport with his seat partner after their encounter with the Holy One of Israel. And right before they made for an awkward goodbye, the preacher handed the man his card and said, “You’re likely not going to believe your forgiveness tomorrow, or the next day, or even next week. When you stop having faith in it, call me, and I’ll bear witness to you all over again and I’ll keep doing it until you trust it.”
The next day the man called the preacher, and he kept calling the preacher every day thereafter just to hear the Gospel. In fact, he called the preacher once a day until the day he died. And later, when asked why he kept answered the phone, the preacher said, “I wanted the last words he heard in this life to be the first words he would hear from Jesus in the next.”
Hear the Good News: Christ died for us while we were yet sinners, and that proves God’s love toward us. In the name of Jesus Christ, you are forgiven.
This week on the Strangely Warmed podcast I speak with Andrew Ware about the readings for the 5th Sunday After Epiphany [C] (Jeremiah 17.5-10, Psalm 1, 1 Corinthians 15.12-20, Luke 6.17-26). Andrew is the pastor of Beech Grove UMC in Suffolk, VA and he is the host of the Active Faith podcast. Our conversation covers a range of topics including active self-care, rooted trust, burnout, vital nutrition, vague preaching, contentedness, scripturally shaped imaginations, ecclesial axioms, blessed (re)assurance, and compliments. If you would like to listen to the episode or subscribe to the podcast you can do so here: Woe and Woah