This week on the Strangely Warmed podcast I speak with Drew Colby about the readings for the Resurrection of the Lord [C] (Isaiah 65.17-25, Psalm 118.1-2, 14-24, 1 Corinthians 15.19-26, John 20.1-18). Drew is the lead pastor of Grace UMC in Manassas, VA. Our conversation covers a range of topics including McDonalds, Easter songs, champagne, ecclesial delight, the super psalm, good verbs, lectionary podcasts, Adam’s helpless race, commandment keeping, the destruction of death, All Things Beautiful, skepticism, and brevity. If you would like to listen to the episode or subscribe to the podcast you can do so here: The Divine Ellipsis
Psalm 118.1-2, 19-29
O give thanks to the Lord, for he is good; his steadfast love endures forever! Let Israel say, “His steadfast love endures forever.” Open to me the gates of righteousness, that I may enter through them and give thanks to the Lord. This is the gate of the Lord; the righteous shall enter through it. I thank you that you have answered me and have become my salvation. The stone that the builders rejected has become the chief cornerstone. This is the Lord’s doing; it is marvelous in our eyes. This is the day that the Lord has made; let us rejoice and be glad in it. Save us, we beseech you, O Lord! O Lord, we beseech you, give us success! Blessed is the one who comes in the name of the Lord. We bless you from the house of the Lord. The Lord is God, and he has given us light. Bind the festal procession with branches, up to the horns of the altar. You are my God, and I will give thanks to you; you are my God, I will extol you. O give thanks to the Lord, for he is good, for his steadfast love endures forever.
Every pastor has a favorite Palm Sunday story.
Like the year when the palm branches were delivered way too early and dried out so much that when the gathered congregation shook them over their heads in worship, palm branch particles went flying in every direction resulting in sneezing and coughing fits among the people of God.
Or the time when the pastor thought it would be a great idea to dress up like a donkey and preach the sermon from the perspective of the animal that carried Jesus into Jerusalem, to which the pastor received perhaps the greatest Sunday morning comment of all time: “You know, you’re not the first donkey we’ve had in that pulpit.”
Only they used a different word for donkey.
Or the time when the children of the church processed in waving their palm branches and lifting up their hosannas only to begin smacking one another in the face with their aforementioned palms until a nearby parent had to jump in to break up the melee and mutter, a little too loudly, “Lord, save me from these kids!”
And I think the reason preachers like me like to tell a cute or funny little story about Palm Sunday is because the actual story of Jesus’ triumphal entry into Jerusalem is rather confounding.
Put another way: Palm Sunday is perhaps the strangest Sunday of the year.
For, it begins in celebration and ends in catastrophe. It starts with “Hosanna” but it finishes with “Crucify.” It begins with life and it ends with death.
At they are approaching Jerusalem Jesus sends two of his disciples to procure a colt for his entry into the holy city. He rides in a cartoonish way, with his feet nearly dragging on the ground on either side of the animal, and the people of Jerusalem comes out in droves to see the would-be Messiah. They are overcome with reverence, so much so that they begin to take their own clothing, and spread it on on the road only to be trampled upon by the colt. They make a royal carpet as they worship the King of kings.
They take leafy branches from the fields and they wave them to and fro and they shout, “Hosanna! Blessed is the one who comes in the name of the Lord! Blessed is the coming kingdom of our ancestor David! Hosanna in the highest heaven!”
Hosanna. I’ve always loved that word. It’s such a churchy word. It makes me think of my own childhood and parading around the sanctuary. It makes me things of the musical masterpiece Jesus Christ Superstar and the crowds singing, “Hey sanna Hosanna, sanna sanna Hey, sanna ho sanna hey sanna.”
Hosanna is a wonderful word. And, every Palm Sunday, we reach into the vault of churchy words, we dust off this old familiar declaration, and we proudly put it on display. We shout it in our hymns, we put the word on the lips of our children, we hear it read in the scriptures. And then, at the conclusion of worship, we wrap it up and place it back into the church vault with our other special words only to come back one year from now.
We are familiar with this word. It conjures memories and songs. Churches everywhere will join us in our shouts of Hosanna today.
But do we know what it means?
It is a declaratory pleading. It is an emphatic demand.
Save us. Now!
That’s a word you don’t hear much in churches like ours. We’re Methodists. We sing and we eat and we sing some more. We try to love each other. Really, we do.
Love, peace, grace, mercy, forgiveness. Those are our words.
How many got saved on Sunday? We don’t talk like that.
We might make fun of those other types of church that talk in such a way.
I remember someone once asking me if I was saved, and I said something like, I suppose so, and he said he’d been saved no less than 9 times.
Hosanna! Save us!
Well, perhaps we should go look in the Bible for this word, where else does it appear besides Jesus’ triumphal entry into the city that will kill him?
There’s a woman, suffering from a hemorrhage for 7 years. She’s among the crowd one day and she says to herself, “If I but touch the hem of his garment I will be saved.”
Well, in our Bible’s it says, “made well.”
But it’s the same word for saved. The same word the crowds cry out as Jesus’ enters Jerusalem.
And she suffers from more than just her bleeding. She’s isolated, outcast, thrown away by the likes of her family and her friends. She is a nobody with no hope in the world. Until the hope of the world walks past one day and she reaches out. She’s got nothing until she gets saved.
There’s a blind beggar sitting by the roadside. Like the woman he is unseen by all because of his inability to see. Forgotten and abandoned. And when the Lord walks by he shouts out, “Son of David have mercy on me.” The disciples are quick to shut him up. The Lord has more important things to do than to waste his time on you.
But the Lord comes anyway and says, “What do you want me to do?”
I want to see.
And Jesus says, “You faith has saved you.”
He has nothing to show for anything. He’s desperate. And in a moments notice, he is in the parade of the faith. Dancing and shouting for joy.
There’s a rich man, well to do, Mr. Z they call him behind his back. While his fellows get poorer and poorer he gets wealthier and wealthier. He’s a tax collector. One day he climbs a tree to see Jesus. And the Lord calls him down and says, “Got any plans for lunch?”
They go to Zacchaeus’ house and the crowds are incensed. How dare the Lord go to eat with that sinner! What do they talk about over lunch? We don’t know. We only know that as they leave the house the tax collector is changed. He says, “I will give back everything that I have taken with interest.”
“Salvation” Jesus says, “has come to this house.”
It’s no wonder the crowds grew and grew and grew. It’s no wonder the strange new world of the Bible talks of people leaves their plows in the field and their bread in the oven when the Messiah shows up.
Because the Messiah is the one who saves.
And there’s no such things as being a little bit saved, or partially saved. It means a total and complete salvation.
So when they wave their palm branches, when they place their cloaks on the road, they scream for salvation from the only one who can bring it.
Hosanna! Save us Jesus!
Save us, from what?
Jerusalem is occupied, the Roman garrison enters the holy city on the other side. Pontius Pilate comes riding in on a war course while Jesus enters on a donkey. The people of God, therefore, are living as strangers in a strange land in the very land God had promised. Their way of life is fracturing, their faith is under scrutiny, they have no bright hope for tomorrow.
And here comes the Messiah! The one who makes everything right! He’s saved others and now he’s going to save us. He’s going to give us our city back. He’s going to bring back our way of life. He’s the new king!
The crowds grow and grow, and the shouts of Hosanna echo through the city streets, until they see the cross.
It is strange and not so strange to know that those same people who shouted Hosanna at the beginning of the week were shouting crucify by the end.
It’s all too easy for us to cast Jesus into role of our own choosing.
It’s all too easy for us to put words, our words, into Jesus’ mouth.
We would still like to see him parade around into the madness of our circumstances to champion our hopes and dreams, to disrupt and frustrate the plans of our enemies.
But Jesus doesn’t come to bring us more of the same.
Jesus comes to save us.
He doesn’t enter the holy city to establish yet another political machine that result in one group lording it over everyone else.
He doesn’t pass out swords and shields to storm the temple walls.
He doesn’t even offer programs of personal morality that will make the world a better place.
One of the craziest parts of Palm Sunday is that, according to the strange new world of the Bible, Jesus doesn’t say anything.
He merely rides into the city that will kill him.
But it’s Palm Sunday. We don’t want to have to think about Friday yet. We like the images and the sounds of our children waving palm branches high in the air. But there is no jumping from today to Easter Sunday.
Put another way, we do well to remember there is no resurrection without crucifixion.
It’s in our hymns and in our creeds and even in our prayers, but we try to stay away from the crucifixion as much as possible. And for good reason – it is the sign of our total and utmost depravity. But it’s also the heart of God.
God, the creator of the cosmos, lays aside almightiness to come and dwell among us in the muck and mire of life, to be one of us.
God becomes vulnerable for us.
And how do we return the favor?
Why? Because we want salvation on our own terms. We want to take matters into our own hands. We want to save ourselves.
We don’t want to be saved in our sins, we’d rather lord it over other sinners who are worse than us. The only problem with that is, according to the kingdom of God, none of us is righteous, no, not one.
You see, we crucified Jesus not because he was God, but because he was God and then failed to come up to our standards in doing so. It’s not that we weren’t looking for the Messiah; it’s just that he wasn’t the one we were looking for.
We’re fine with being saved only so long as it fits neatly into our expectations of what it means to be saved.
The crowds wave their branches and they shout their hosannas. Save us Jesus, save us! And, by the end of the week, that’s exactly what he does, whether we deserve it or not, whether we like it or not.
O give thanks to the Lord, for he is good, for his steadfast love endures forever.
Even on the cross.
Jesus saves. Amen.
After he had said this, he went on ahead, going up to Jerusalem.
Fleming Rutledge, patron saint of the Crackers & Grape Juice podcast, has often waxed lyrical about the need for preachers to proclaim the Word rather than explain the Word. Explanation often leads to exhortation; the Bible says this so we have to do that. But the Good News is an announcement that God has come into the world and we now live in the light of that in-breaking.
In other words, the gospel is a story – it is the story of God’s people Israel which culminates in the life, death, and resurrection of Jesus Christ. The gospel is not a program, or a set of beliefs, or a collection of rules, or an explanation of how to wind up in the right place when you die.
The gospel is a story, in fact it is the story.
And preachers do well to tell the story, rather than explain it.
Therefore, here just a few days before Palm Sunday and Holy Week, here is one preacher’s attempt to tell the story of Jesus’ last days before the cross and resurrection…
It was early in the morning when Jesus sent two of his disciples to a village to find a suitable farm animal: a donkey. The time had come to enter the holy city of Jerusalem for Passover, a time when the city’s population would balloon up to 200,000 for the celebration. On a Sunday morning, the crowds gathered with palm branch and shouts of “Hosanna!” they placed their cloaks on the road as a sign of their devotion to the arriving king, and Jesus entered Jerusalem.
At the same time, on the other side of the city, Pontius Pilate (the Roman Governor of Judea) entered with at least 1,000 soldiers demonstrating the power of the empire.
One arrived on a donkey, the other arrived on a battle horse.
With the city coming into focus, Jesus began to cry. He looked over the temple and the people of God and he wept.
And there was evening and there was morning, the first day.
On Monday Jesus made his way to the Temple with countless other Jews. With the triumphant and parodic entry the day before, all eyes were on this so-called Messiah. As his feet walked over holy ground, Jesus encountered the moneylenders and changers who set up shop in the temple courtyard. They were profiting off those who traveled great distances to make their ritual sacrifices and boosted their prices in anticipation of economic gain.
Jesus, who spent the better part of three years berating the elite for taking advantage of the last, least, lost, little, and dead, became incensed when he saw the poor being ripped off in the name of God. He therefore walked straight over to the tables, lifted them off the ground, and went into a full blown temple tantrum. He declared for all to hear: “This is my Father’s house and you’ve made it into a den of robbers!”
The elite and the powerful now had their eyes set on Jesus. It was one thing to have a crowd with palm branches welcoming a poor rabbi into the city, but it was another thing entirely when he disrupted the status quo particularly when it came to the economic practices of the Temple. The leaders started looking for a way to discredit him, or remove him completely.
And there was evening and there was morning, the second day.
On Tuesday, Jesus once again entered the Temple and he began to teach. If people were excited to see him enter the city, they were now even more eager for a chance to hear and see the One who had been making waves in Galilee, the One who flipped the tables the day before.
While he was teaching the Pharisees and the religious leaders began interrupting and demanded to know from whom Jesus received such authority.
And Jesus, who used parables to teach his disciples and followers, responded to their accusations with head scratching stories about mustard seeds and prodigal sons and kingly banquets. Over and over he used examples to show how those in the places of authority had lost sight of their responsibility and he labeled them hypocrites, snakes, and broods of vines.
They tried to trap him in his words, but he continued to point to the in-breaking kingdom of God.
And there was evening and there was morning, the third day.
On Wednesday Jesus left the arena of the Temple and continued his teaching on the Mount of Olives. Some of his disciples made comments about the glory of the Temple and Jesus responded with talk of destruction. He revealed images of God’s cosmic plan for the world made manifest in himself, and he called for his disciples to stay vigilant.
He continued to speak his parabolic utterances and even offered a sermon describing the great inversion of all things.
His presence and proclamations continued to threaten those in power and they grew afraid.
And there was evening and there was morning, the fourth day.
On Thursday Jesus continued his preaching and teaching until he retreated away with the twelve for their observance of Passover. While sitting at the table they remembered God’s mighty acts for the people Israel as they were delivered from slavery to sin and death into the Promised Land. But before the supper was finished, Jesus did something rather radical. He took a loaf of bread, gave thanks to God, broke it, and gave it to his friends while saying, “This is my body, I’m giving it for you.” Later, he took the cup, gave thanks to God, and gave it to his friends while saying, “This is my blood, and I’m pouring it out for you and the world.”
He knew one of his disciples at the table would shortly betray him to the authorities, and he offered him his body and blood anyway.
Later in the evening they went to the garden of Gethsemane, and Jesus urged his disciples to stay awake while he prayed. He knelt on the ground and ended his prayer by saying, “Lord, with you all things are possible; remove this cup from me; yet, not what I want, but what you want. Let your will be done.”
At the conclusion of the prayer, Judas arrived with soldiers. They grabbed and arrested Jesus while the disciples fled into the distance.
And there was evening and there was morning, the fifth day.
On Friday Jesus was brought to the Roman leader Pontius Pilate. The religious authorities demanded Jesus’ execution by crucifixion, but Pilate could find no fault with Jesus. Pilate then gave the gathered crowds a choice: they could free a rabble rouser named Barabbas or the messianic Jesus of Nazareth.
They chose Barabbas.
Soldiers whipped and beat Jesus nearly to the point of death and then, to mock him, they placed a robe on his shoulder and a crown of thorns on his head. They forced Jesus to carry a cross, his own instrument of death, up to a place called The Skull.
The crowds berated him from either side of the road, “If you really are the Messiah, save yourself!” “Where are all your disciples now!” “Some King of the Jews you are!”
When he made it to the top of Golgotha, the soldiers nailed his hands and feet to the cross and they hung him high to die. With some of his final breaths Jesus offered a prayer that has haunted the world ever since, “Father, forgive them, for they do not know what they are doing.”
With two thieves on either side hanging from their own cross, while some of his disciples watched from a distance, Jesus died.
And there was evening and there was morning, the final week.
And then, three days later, God gave him back to us. But that’s another story for another day.
This week on the Strangely Warmed podcast I speak with Alan Combs about the readings for Palm Sunday [C] (Psalm 118.1-2, 19-29, Luke 19.28-40). Alan is the lead pastor of First UMC in Salem, VA. Our conversation covers a range of topics including intergenerational trauma, the whole story, Holy Week, difficult hymns, The Wesley Bros comic, responsibility, the elected reject, singing stones, choices (or the lack thereof), and the not normed norm. If you would like to listen to the episode or subscribe to the podcast you can do so here: Passionate Palms
My God, my God, why have you forsaken me? Why are you so far from helping me, from the words of my groaning? O my God, I cry by day, but you do not answer; and by night, but find no rest. Yet you are holy, enthroned on the praises of Israel. In you our ancestors trusted; they trusted and you delivered them. To you they cried, and were saved; in you they trusted, and were not put to shame.
It was nine o’clock in the morning when they crucified him. The inscription of the charge against him read, “The King of the Jews.” And with him they crucified two bandits, one on his right and one on his left. Those who passed by derided him, shaking their heads and saying, “Aa! You who would destroy the temple and built it in three days, save yourself, and come down from the cross!” In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, “He saved others; he cannot save himself. Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.” Those who were crucified with him also taunted him. When it was noon, darkness came over the whole land until three in the afternoon. At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lama sabachthani?” which means, “My God, my God, why have you forsaken me?” When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink saying, “Wait, let us see whether Elijah will come to take him down.” Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”
It was early in the morning when they crucified Jesus.
The night before he was breaking bread with his friends and sharing wine. He was washing feet and talking about the command to love.
But then he was betrayed and one by one his disciples deserted him and denied him.
He went on trial before the powers and principalities, accused of crimes uncommitted, and ultimately sentenced to death.
He was paraded through the city to mocking crowds. His weakness was such that someone was commanded to help him carry his cross, his instrument of death, all the way to Golgotha.
And in the early morning light, they crucified him.
Nailed his hands and feet to the wood, and lifted him high for all eyes to see.
One by one they came to see this “King of the Jews” and the mocked him.
“You said you would destroy the temple and build it in three days! Good luck doing all that from up there!”
“You’ve saved others, let’s see if you can save yourself.”
“Come down from that cross you soon-to-be-dead-king, and we will believe you.”
Even those who were themselves hanging on crosses next to him lifted up their own taunts.
When it was noon, darkness came over the whole land and it lasted for three hours. And then, around three o’clock, Jesus cried out with a loud voice: “Eloi, Eloi, lama sabachthani?” and he died.
“My God, my God, why have you forsaken me?”
I have thought about those words for a long time.
I can remember sitting in a dimly lit sanctuary as a teenager hearing those words proclaimed from a rather portly-looking Jesus in a dramatic re-enactment.
I can remember coming across them in college and wondering why in the world Matthew and Mark decided to include them in their versions of the Gospel.
I have read all sorts of commentaries and listened to all sorts of sermons just on this one sentence and, frankly, not one of them have left me satisfied.
I have been unsatisfied with so many thoughts on these words because they so often try to avoid what it is that Jesus said – they try to avoid the words that we, for millennia, have proclaimed in faith.
When I was in seminary, we debated this verse in a class. My professor wanted us to explain to him why Jesus used these words as his last. And so we competed with one another – “Well, surely Jesus meant to quote the entirety of Psalm 22nd but died before he could finish.” “Naturally, Jesus intended his disciples to understand that he didn’t really mean what he said.” And on and on we went.
That is, until my professor slammed his hands on the podium and declared, “This is one of the most important verses in the Bible! You cannot explain it away. Look at the words! Jesus has taken on our sin and he is abandoned!”
There is no good way to talk about this text. This is not a passage that leaves us walking with our heads held high. This is the depth of our depravity held high for all eyes to see.
This is, to put it bluntly, our sin.
In order for us to come to grips with the Cross of Christ, we are called to consider the gravity of sin. And I don’t just mean the little choices we make every day that we shouldn’t, or the things we avoid doing that we should do. I mean them plus all of the horrific examples that you only need a moment to scroll through Twitter to find.
“None is righteous. No, not one.” St. Paul says.
And he’s right.
Had we been there in Jerusalem all those years ago, we, like the crowds, would’ve started the week with “Hosanna” and ended it with “Crucify!”
Even his most faithful disciples abandoned him in the end.
“My God, My God, why have you forsaken me?”
Why did he say it?
The moment of Jesus’ death is total hideousness. In that moment Jesus experienced separation for the Father for the first and only time.
Paul puts it this way: He became sin who knew known sin.
The condemnation that we deserved was absorbed by Jesus in totality.
Consider the strange new world of the Bible – God looked upon us and our sin and what did God do? God did not remain above and far removed from our struggle. Instead, God chose to come right down into the muck and mire of our existence. God looked upon us and our sins and God entered into our very condition, birthed as a baby to a virgin in a manger.
That baby grew to proclaim the Good News for a world drowning in bad news. He healed the sick. He fed the hungry. He befriended the lonely. And when he entered the Holy City we nailed him to a cross.
And in so doing, God removed the condemnation we rightly deserved.
This will no doubt cause us to wince, or simply to dismiss it because, surely, we don’t deserve condemnation. Maybe someone else like those people we saw on TV or the people who voted for the other candidate or for the person who keeps insisting on posting such reprehensible things, but definitely not us.
But we, all of us, are sinners without a hope in the world unless (unless!) we have something that can save us.
Something had to be done about Sin otherwise we would be doomed.
Something had to be done to get us from where we were to where we could be.
And that something is actually a someone – his name is Jesus.
In the Cross, justice is served. But it is also an injustice. It is an injustice because Jesus paid the price for the sins of the world.
All of our versions of justice in this life can certainly make things better and, at the very least, bring comfort to those wronged. But it will never be true justice because the specter of sin raises its ugly head over and over again.
But divine justice is altogether different.
We do not deserve God’s love, and yet God’s reigning attribute is love for us.
There is victory that begins on the cross (and comes to fruition in the empty tomb) in which the old word of Sin and Death is destroyed. That is our proclamation. It is, to put it simply, the Good News.
And yet, we sit in the shadow of the cross.
It’s why we put crosses in our sanctuaries and hang them up in our living rooms and even tattoo them on our skin – not just as a symbol of our faith, but a reminder about what we did and what has been done for us.
We lift high the cross because the Gospels remind us over and over again the bitterest of ironies – the only person who can touch us and heal and forgives and make us whole is dead. Forsaken and shut up in a tomb. Our only hope is that God won’t leave him there. Amen.
As for me, I said, “O Lord, be gracious to me; heal me, for I have sinned against you.” My enemies wonder in malice when I will die, and my name perish. And when they come to see me, they utter empty words, while their hearts gather mischief; when they go out, they tell it abroad. All who hate me whisper together about me; they imagine the worst for me. They think that a deadly thing has fastened on me, that I will not rise again from where I lie. Even my bosom friend in whom I trusted, who ate of my bread, has lifted the heel against me. But you, O Lord, be gracious to me, and raise me up, that I may repay them.
John 13.1, 12-20
Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you? You call me Teacher and Lord – and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to was one another’s feet. For I have set you an example that you also should so as I have done to you. Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. If you know these things, you are blessed if you do them. I am not speak of all of you; I know whom I have chosen. But it is to fulfill the scripture, ‘The one who ate my bread has lifted his heel against me.’ I tell you this now, before it occurs, so that when it does occur, you may believe that I am he. Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me.”
I have no idea how many people are joining us for worship tonight, or how many will watch or listen to this service later. Chances are, there aren’t that many.
And that’s fine. It’s fine because there weren’t a lot of people at the first Maundy Thursday service either.
So we can rest in that strange and good knowledge tonight because we are where we should be. We, like those first disciples, have been gathered by God to be here, to hear what God has to say, and to be forever changed.
We call this Maundy Thursday. And the name comes to us from our the Gospel according to John when Jesus last feasted with his disciples before the crucifixion: “A new commandment I give to you, that you love one another, even as I have loved you.”
In Latin, a new commandment is mandatum novum. “Maundy” is simply the Middle English version of the word mandatum.
We are therefore mandated to do what we are doing tonight.
I don’t know about you, but I don’t particularly like being mandated to do anything.
Christianity has long-suffered under the oppressive rule of expectations and assumptions, of “you must do this and you must do that.”
All of the “musts” don’t must up to a very lively faith.
When the exhortative mode of Christianity becomes the predominant way we understand our faith, then the Church merely joins the long list of other social endeavors seeking to make people better people – it tells us what we have to do, instead of proclaiming what Jesus already did, for us.
The synoptics (Matthew, Mark, and Luke) treat us to the scene of Jesus’ final evening with his friends as they sit around a table sharing bread and wine.
John, however, takes the scene a little bit further.
While eating at the table, Jesus gets up, takes off his outer rob, and ties a towel around himself. He begins washing all of the disciples’ feet and wipes them off with the towel around his waist.
Peter, of course, objects to the humble (read: humiliating) act of his Lord, but Jesus hits him hard with, “You do not know what I am doing, but later you will understand.”
Only after every disciples’ feet are washed does Jesus arise, and begins to teach:
“Listen, you call me Teacher and Lord which is good and fine because that is who I am. But check this out: If I, your Lord and Teacher, am willing to get down on the floor to wash your feet, you also out to wash one another’s feet. This is what the Kingdom of God is all about – the first being last and the last being first. Things are getting flipped upside down right here and right now. And I do and say all of this knowing that one of you will betray me, it is to fulfill the scripture, ‘The one who are my bread, has lifted his heel against me.’”
Shortly thereafter, Judas leaves and sets in motion the world turned upside down. In mere hours the guards will arrive in the garden, Jesus will be arrested, put on trial, sentenced, beaten, and left to die on the cross.
The foot washing has always been a little strange and a little weird to the people called church. For one, as mentioned, the other Gospels don’t include it, and for another, it reveals the heart of God in a way that feels uncomfortable.
Not only does Jesus, God in the flesh, get down on his knees to wash the dirty feet of the disciples, one of whom will shortly betray him, another will deny him, and the rest will leave him hanging to die on a cross, but then Jesus has the gall to command us to do the same for one another.
And yet, in a way, more than being told what we are supposed to do, the whole message of this final moment is, again, about what Jesus does for us.
We, however, can’t help ourselves from reasserting the narrative to make it about what we have to do but whatever we do in response is only possible because of what Jesus does first.
We always want to know what we have to do to get saved when, in fact, this story is a ringing reminder that the Gospel tell us how Jesus saves us.
Or, as Philip Cary puts it, “The gospel doesn’t tell us to believe, it gives us Christ to believe in.”
In the foot washing, Jesus repeats in himself the great lengths to which God was willing to go for a people undeserving – how far God was willing to go to wash us clean from our transgressions.
This moment, one that might make us cringe or, at the very least, furrow our brows, it reveals to the disciples and to us that the Lord, the Alpha and Omega, the beginning and the end, is about to suffer and die just to rid us of the stench and dirt of sin and death that latches onto us.
Therefore, before we jump to any commandments, to any thoughts on what we must do, we do well to rest in the bewildering knowledge that the foot washing is a parable of God’s humiliation. Jesus lays down his garments just like he will lay down his life, Jesus offers grace to his betrayer just like he will extend forgiveness even from the cross.
And, notably, this is the final act of Jesus toward his disciples before Easter and, as John so wonderfully notes, Jesus loved his disciples to the end.
Do you see what this means? Even the worst stinker in the world, even the one who betrayed his Lord to death, is someone for whom Christ died.
While we were yet sinners, Christ died for us.
Jesus, bewilderingly, loves us to the end, loves us so much that he was willing to take our sin upon himself, mount the hard wood of the cross, and leave them there forever.
But we can save the cross for tomorrow. For now, we are tasked with the challenge of coming to grips with the fact that none of us are any better or any worse than the disciples were on that first Maundy Thursday.
Which is just another way of saying: Each and every one of us in need of cleansing. And, thanks be to God, that’s exactly what Christ offers us, because he loves us to the end. Amen.
Palm Sunday is a strange Sunday. It begins in celebration and ends in catastrophe. It begins with “Hosanna” and ends with “Crucify.” It begins with life and ends with death.
Contrary to how we’ve (often) watered down the Gospel message in church, Jesus wasn’t killed for telling people to love one another. He was killed because we don’t have imaginations capable of understanding what love actually looks like.
But now we do know what love looks like because we know Jesus and him crucified. For the cross reveals to us the very heart of God. The cross is not just some symbol to explain suffering in the world, rather it is the witness to the lengths God chose to go in order to rectify our wrongs. Jesus’ cross makes a people possible who see, know, and believe that the only true response to suffering in this world is love.
And yet, Holy Week isn’t about us. If it is, it is only about what Jesus went through because of us. In the end, as we sit in the shadow of the cross, we are given a task made possible as well as demanded by the cross to be present to one another when there is quite literally nothing we can do to save ourselves.
Jesus enters the holy city under occupation and, in the end, occupies our place on the cross.
The crowds demand their salvation and, in the end, Jesus gives it to them by giving himself.
“This is the Lord’s doing; it is marvelous in our eyes.” (Psalm 118.24)
Here are a few tunes that can put us in a decisively strange mood for Holy Week:
I am convinced that Robert Farrar Capon would’ve been a fan of Tyson Motsenbocker’s “Sunday Morning.” The song opens with a sweet guitar riff and then launches into lyrics that reflect on leading worship: “I chose all the right songs, I played all the right chords / ‘Till the kids who still weren’t singing, praised the Lord / And the pastor yelled about faith and hell / And I soundtracked his words for affect / And everyone cried and cried and cried / everyone cried and cried and cried / And then we played kickball.” The juxtaposition of what the church often sells on Sunday morning (Do this and that to get saved) with the Gospel message that Jesus, in fact, is the one who saves us, is delightfully reflected in this song.
Caamp’s “Fall, Fall, Fall” is a soft and tender anthem about change and I can’t help but hear the refrain “I want my kids to swim in the creek” as a reflection on the desire to swim in the waters of baptism.
Kevin Morby’s “Parade” is a somber reflection on death, identity, and ambiguity. The sporadic piano keys overtop his strumming guitar rhythms actually feels like walking through a city in a parade. But, above all, I love how Morby portrays the strange realities of what it’s like having compassion for a city hell-bent on chewing him up. Sound familiar?
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 on; the lamb shall be divided in proportion to the number of people who eat of it. Your lamb shall be without blemish, a year-old male; you may take it from the sheep or the goats. You shall keep it until the fourteenth day of this month; then the whole assembled congregation of Israel shall slaughter it at twilight. They shall take some of the blood and put it on the two doorposts and the lintel of the house in which they eat it. They shall eat the lamb that same night; they shall eat it roasted over the fire with unleavened bread and bitter herbs. Do not eat any of it raw or boiled in water, but roasted over the fire, with its head, legs, and inner organs. You shall let none of it remain until the morning; anything that remains until the morning you shall burn. 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 being 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 any of us taking the time to gather, strangely enough online, to remember Jesus’ final night with his friends. Particularly at a time when we cannot gather with our own friends, our brothers and sisters in Christ.
But that question is not meant for us alone. The same question is asked of Jewish children who gather together for the celebration of Passover. Why is this night different from all other nights?
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 life. Including us. That is, humankind.
God made a promise with Abraham to be his God, for his descendants to be more numerous than the stars in the sky. Abraham begat Isaac who begat Jacob. Jacob wrestled with an angel of the Lord on the banks of the Jabbok river and was given a new name: Israel. A name that means, “You have struggled with God and prevailed.”
Jacob begat Joseph who was sold into slavery in Egypt by his brothers. But during his time as a stranger in a strange land he was prosperous and eventually brought about the gathering of Abraham’s descendants such that they were fruitful and multiplied in a foreign land.
All was well in Egypt, until it wasn’t.
The Egyptians grew jealous of the Hebrews and began to subjugate them and eventually ordered the deaths of every male child born to a Hebrew woman out of fear that they would one day rise up against their overlords.
Moses was born, saved by his mother by pushing him out in basket to float down the Nile. He grew in strength and wisdom and was called by God from the burning bush to deliver God’s people out of captivity in Egypt to the Promised Land.
God 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 slaughtering the firstborns in Egypt. God implored the people Israel to gird their loins that night because the time of their delivery was near.
Passover is a night different from all other nights because it is a time set aside to mark and remember the sacred and holy moment of God’s deliverance; Passover is when a people remind themselves of how God made a way where there was no way.
Jesus gathered with his friends in the upper room to celebrate Passover. They sat around a table to think about all that God had done long ago to save their ancestors. And it was around that table, pondering the past, that Jesus took an ordinary loaf of bread and said, “You all see this? This is my body. Take it, eat it, and know that I’m giving it for you.” Later he reached for a cup of wine and said, “This is my blood. It is a new covenant. I am pouring it out for you and for many for the forgiveness of sins. Remember me and what I’ve done for you.”
A night unlike any other night built upon the movements of the days from long ago, Jesus said to his friends, “I’m making a way where there is no way.”
Why does Jesus suffer and die on a cross? Well, the cross is how Rome made an example of those who rocked the boat. But if I were to ask those of you across the great spectrum of the internet the same question, chances are better than good that you would say something like, “He died to make us right with God.” Or, “It’s his way of forgiving us.” Or, “He did it so we can go to heaven.”
Which, to be honest, aren’t necessarily wrong. It’s absolutely true that one of the final things Jesus says from the cross is, “Father, forgive them for they have no idea what they’re doing.”
But if the only thing we needed was forgiveness, couldn’t we have received it without Jesus’ having to die?
One of the things we so often miss, even those of us blessed to have communion in church every week, is that Jesus chose Passover for the time of his Last Supper.
And Passover isn’t about forgiveness.
The Lord didn’t look out on the misdeeds of the Israelites and say, “Okay, time to let bygones be bygones, I will wash away your sins.” No. God says, “I’m getting you the hell out of Egypt. Let’s go!”
Passover is about freedom.
The blood that the Israelites marked their doors wasn’t a sign of guilt or shame or sorrow. It wasn’t a substitute for their own blood as a sacrifice for the sins they’d committed.
The blood marked the people out as the ones God was going to rescue.
When Jesus sits around the table with his friends for Passover, when he takes the bread and the cup he says this is my body and blood, he’s giving them a peak behind the curtain of salvation such that when they see him up on the cross, they would really be seeing a door streaked with blood.
Just as Israel was set free from captivity, given a new identity, sent to dwell in a new land, so too will the world is freed from oppression of another sort, given a new identity, and delivered not to a new geographical location, but into a community where people live on earth as it is in heaven.
Notice the connections:
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 death and stabbed in the side shortly before his end, 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 Passover lamb’s bones were to remain intact.
Perhaps we’ve always seen it, but in case our eyes have been fixated on something else, the Bible is begging us to see that the cross is our exodus.
It is our delivery out of captivity into something new.
Look. I don’t know you. I don’t even know who’s watching this. Chances are some of you are from the church I serve. But some of you aren’t. And yet, I’ve been a pastor long enough to know something about every person viewing this. We’re all sinners.
Sin isn’t just something we do when no one else is looking. Sin is who we are. We all do things we know we shouldn’t and we all avoid doing things we know we should. Sin is like shackles around our hands and feet, and no matter what we do we cannot break free on our own.
We’re all stuck in our own Egypts, we’re surrounded by the sins we’ve committed and the sins committed against us. They’re hovering around us all the time. We are held captive by them, and we are stuck in our sins, dead in our sins, and they’re ain’t nothing we can do about it.
But that’s kind of the whole point.
Jesus chooses Passover for his Last Supper, for his last moment with his friends, because he wants all of us to see that God is in the business of deliverance. As Robert Jenson so wonderfully put it, “God is whoever raised Jesus from the dead having first raised Israel out of Egypt.”
Jesus Christ is our Passover lamb, slaughtered as a sign and mark of our freedom from the tyranny that surrounds us in every moment.
Jesus Christ is our Passover Lamb which means that we are not defined by our mistakes or our sins or our shames.
Jesus Christ is our Passover Lamb, breaking the chains of our past, present, and our future.
God in Christ does for us what we could not and would not do for ourselves. Jesus is our Exodus. Lift High the Doorpost! Amen.
Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” Pilate asked him, “What is truth?” After he had said this, he went out to the Jews again and told them, “I find no case against him. But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?” They shouted in reply, “Not this man, but Barabbas!” Now Barabbas was a bandit. Then Pilate took Jesus and had him flogged. And the soldiers wove a crown of thorns and put it on his head, and they dressed him in a purple robe. They keep coming up to him, saying, “Hail, King of the Jews!” And striking him on the face. Pilate went out again and said to them, “Look, I am bring him out to you to let you know that I find no case against him.” So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Here is the man!” When the chief priests and the police saw him, they shouted, “Crucify him! Crucify him!” Pilate said to them, “Take him yourselves and crucify him; I find no case against him.”
In 1905 the Daily News in London published a piece titled, “What’s Wrong With The World?” And they asked for answers. Hundreds of people wrote in about hundreds of different subjects. GK Chesterton, writer and theologian, simply responded with two words: “I am.”
If you were with us last night for our Maundy Thursday service you heard me address our captivity to the past. That we are so captive to and by the past is evidenced in our grammar, in our actions, and even in our conversations.
I tried to make the case for confusing our sense of time because Jesus is not bound to the past and continues to live and reign with God and the Holy Spirit even today. Moreover, we always gather at the table in anticipation of the divine table around which we shall gather one day.
But now I want us to return to the theme of time, and in particular how haunted we are by it. We are of course haunted by our own histories, the wrong choices we made, and the right ones we’ve avoided – but we are also haunted by the history of our humanity, which, frankly, has been rather inhumane.
The last 100 years have perhaps been the most bloody in our history. Every time we engaged in a new war there was an assumption that the current war would be the end of war and yet we are now, have been, in a state of war for the better part of the last 20 years.
But we are good at denial.
We look at something like the Holocaust and we feel as if we are able to wash our hands of it because the Germans were responsible for that horrific tragedy. But the “we” in that sentence is particularly problematic if the “we” is we Christians or even we Americans. Because, as Americans, we were given the opportunity by Germany to receive countless Jews before the Holocaust ever began and we turned them away over and and over again. Moreover, as Christians, it was the Christianity in Germany that led to the anti-semitism that resulted in death chambers and funeral pyres.
Tonight is Good Friday.
It is not an easy night in the life of the Christian witness.
We are forced to look at the cross, at ourselves, and at our Lord.
And in so doing we cannot deny that we are inheritors of a history that makes us a people who should acknowledge that we are anything but innocent.
There is a church right smack dab in the middle of downtown Detroit that was built before all the white people fled the city. The enormous pipe organ required a frighteningly ridiculous amount of money to purchase and install. The Tiffany stained glass windows portrayed the pivotal moments of Jesus’ life. And the pulpit towered above everyone who sat in the pews.
But, over the years, the sanctuary has changed.
They haven’t been able to afford an organist in years and no one even knows if the organ still works.
The stained glass windows are now punctuated with bullet holes and iron bars.
And they sold the pulpit to a growing church in the suburbs years ago requiring the pastor to just walk around by the pews on Sunday mornings.
I sat in that church years ago and stared up at their cross hanging 20 feet above the ground. I tried to imagine what the church must have been like during its hay day, because when I was there there were only 12 of us in the pews.
I listened to the sermon, but I didn’t pay attention. The cross commanded my attention.
It was huge, far larger than the one used to crucify Jesus. It had a deep are dark hue to it and certainly seemed like it had come from a far away land.
While almost everything else in the church was falling apart the cross was immaculate. Perhaps because it was dangling in the air no one had messed with it.
But the longer I looked at it, the more I noticed something strange; the bottom right corner was all gnarled and messed up.
Honestly, it looked like a dog had been chewing on it.
So after the service, while shaking hands with the faithful remnant, I asked about the cross and in particular what had happened to it.
One of the ushers proudly beamed, “We’ve been taking it down every Good Friday since the first year this church opened and we drag it through the streets of Detroit. And every year we hang it back up on Easter Sunday.”
“So that we don’t forget what we did.”
So that we don’t forget what we did.
At the heart of our faith is the strange and bizarre proclamation that Jesus was degraded and dehumanized by his fellow human beings as much as was possible.
That he was murdered by decree from the religious establishments and from the state.
That even when given the opportunity to let him go, the crowds shouted “Crucify!” with reckless abandon.
In just about every religious system in the world, there is a huge distinction between those who are holy and those who are unholy, between the right and the wrong, between the godly and the ungodly.
But in Christianity, there is really no distinction, since all have sinned and fallen short of the glory of God. None is righteous, no, not one. (to quote St. Paul)
The crucifixion of Jesus, what we have come here to mark tonight, is not a very religious event. Which is to say, its not very spiritual. It is particularly and specifically rooted in what we might call “the real.” It happens in the midst of political jockeying for power, it is shocking and extremely violent, it threatens the established religious authorities, and it forces us to look upon the darkness of death.
During the time of Jesus, Jews did not crucify people – it was a Roman punishment. And yet, John portrays for us a strange back and forth between those in power. They certainly wanted the rabble-rouser taken care of, some wanted him dead, but no one wanted the responsibility.
And, as nearly all things in the church go, we could debate the responsibility of the death of Jesus. We can cherry-pick particular verses and try to pin it on someone or some people.
But the truth about the responsibility of Jesus’ crucifixion is what we were just singing: ’Twas I, Lord Jesus, I it was denied thee: I crucified thee.
I crucified thee.
It was me.
It was us.
Christ died for us while we were yet sinners. We throw that around a lot in the church, and it might be the most important thing we can remember tonight.
We are the ungodly for whom Christ died.
Sure, had we been there in the crowds that day, we might not have shouted crucify, we might not have hammered the nails into his flesh, we might not have mocked him with his crown of thorns and purple robe.
But we all say “Crucify!” in our own way.
We make assumptions about people for no other reason than the color of their skin.
We judge people for the name of a politician on their bumper sticker.
We perpetuate systems of injustice in which more and more people suffer.
In the church today we have this strong desire to be inclusive, though we are often unsure as to what that really means. For to be truly inclusive is not just a matter of having different kinds of people in the building. It means a total and unwavering commitment to something that is frankly impossible for us.
Because even when we are able to ditch an old division between us a new one arises in its place. It is part of our sinful, and human, nature to do so.
This is no more ironic than outside the churches that have signs saying, “Hate has no place here.”
That a worthy claim but it is a lie.
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 a church affirms that that church hates people who hate!
Which leads us back to the cross. The crucifixion of Jesus puts to an end the religious categories that separate people from one another and unites us under a common banner. We might want that banner to be a declaration of love, or grace, or mercy. But the thing under which we are all included is actually our guilt.
We, all of us, are the ungodly.
And yet Christ dies, for us.
This is the great generosity of God who, knowing our hearts and minds and souls, dies for us anyway. It is a scandalous generosity because it is fundamentally counter to anything we would do.
To be honest, the crucifixion is a very ungodly thing for Jesus to do.
But that’s kind of the whole point.
It was about noon when Pilate said to the Jews, “Here is your King!” They cried out, “Away with him! Away with him! Crucify him!” Pilate asked them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” Then Pilate handed him over to them to be crucified.
So they took him; and carrying the cross by himself, he went out to what is called The Place of the Skull, which in Hebrew is called Golgotha. There they crucified him, and with him two others, one on either side, with Jesus between them. Pilate also had an inscriptions written and put on the cross. It read, “Jesus of Nazareth, the King of the Jews.”
After this, when Jesus knew that all was now finished he said, “I am thirsty.” A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of the hyssop and held it to his mouth. When Jesus had received the wine, he said, “It is finished.” And he died.
What’s wrong with the world? I am. Amen.
1 Corinthians 11.23-26
For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.
This is a good amount of people for Maundy Thursday. It is a weeknight after all. But it isn’t as many people as we had for Palm Sunday and, Lord willing, it is smaller than the number of people we will have for Easter.
That’s okay. There wasn’t a big crowd at the first Maundy Thursday either.
And yet you are here.
Why are you here?
We are a people forever stuck in the past.
And we can hardly be blamed.
We only know what we know. And we can’t know what we don’t know.
So our minds, whether we like it or not, are often rooted in days long gone.
Take tonight for instance, some of you can and probably do remember former Maundy Thursdays. And even if you haven’t been to a service like this before, you can know doubt think of a time you’ve received communion. And if you’ve never had communion before, you can certainly think of a time that you’ve shared a meal with someone else.
And because we tend to spend as much time in our minds as we do, we read what is happening in our present through the lens of the past.
It happens in the political realm, and the familial realm, and the theological realm.
When I was a kid my home church had lots of volunteer opportunities.
There were the big ones, you could sign up to read scripture from the lectern during a service, or you could carry in the flame as an acolyte, and every summer you could travel near and far for mission trips.
And there were, of course, the little ones as well. Your family could sign up to be greeters for a particular Sunday, shaking hands with everyone on their way in, or you could join together with some of the older members and fold bulletins every Friday morning, and every Wednesday night you could help serve food for the weekly community dinner.
In my young life, I did all of those things at one point or another, but there was one particular volunteer opportunity that my whole family took care of for a long time: we prepared the communion elements.
This meant that every first Saturday of the month we would drive over to the church and retreat to the sacristy behind the altar. There we would pre-poke the bead with this medieval-like dagger to make it easier for the pastors to tear it apart on Sunday morning, and then we would set out hundreds of tiny little plastic shot glasses within the altar rail using a little squirt bottle to fill every single one.
It would take forever.
And forever really felt like forever when I was ten years old.
On Sunday mornings, every one would arrive at the church none-the-wiser about the work we had put in to prepare everything. Even my family, knowing how long the grape juice had been sitting out in that old sanctuary, we would line up like everyone else and we would patiently kneel at the altar until a piece of bread was placed in our hands, and then we were instructed to drink from one of the little cups, and then we would go back to our pew so the next group could go.
And if preparing communion felt like forever, doing communion was even worse. It was assumed that the sermons on the first Sunday of the month would be half as long so that the congregation would have the time to all come to the altar to receive our stale bread and tepid grape juice.
And this went on for years.
Until one day after worship, I mustered up the courage to approach our aging senior pastor and confront him about our way of the Lord’s Supper. I had been to other churches and seen other variations on how to consume communion. The Catholics would all drink from one cup, and the Presbyterians would pass around these giants trays of circular discs and tiny cups. I’m not sure what propelled me forward that day – perhaps the bread had been extra hard, or my sisters and I had consumed a few too many of the little grape juice shots after worship, but I walked up to the pastor and said, “Why do we do communion this way?”
His response: “Because that’s the way we’ve always done it.”
We call today Maundy Thursday. This quaint names come from Jesus’ words at his last supper in John’s gospel: A new commandment I give to you, that you love one another, even as I have loved you. In Latin, new commandment is mandatum novum. Maundy is simply the Middle English version of the word mandatum.
So, we are mandated by God to do what we are doing.
Now, I don’t know about you, but I don’t particularly like being mandated to do anything. Christianity has long-suffered under the oppressive rule of expectations and assumptions. You must do this, you must do that.
All of the musts don’t muster up to a very lively faith.
Instead we trudge into the sanctuary to sing the hymns and offer the prayers because we think we must do it.
We stand and proclaim with bored affectations the words of the Apostles’ Creed because we think we must do it.
We drag ourselves up to the altar to receive the body and the blood because we’ve made it out into our minds that we are mandated to do so.
What are we hungry for?
Are we even hungry at all?
There is always a lot that happens in the eucharist, a lot happens here tonight. In John’s Gospel Jesus spends his final evening breaking bread and drinking wine with his friends, but he ends with getting on the floor and washing all of their feet.
There have been countless traditions throughout the history of the church that are all tied up with what we are doing right now. By the time Paul writes to the church in Corinth he conveys it as “For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, “This is my body that is for you. Do this in remembrance of me.” In the same way he took the cup also, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.”
And so we remember. We remember how Jesus’ self-giving life included feeding the poor as well as dining with the rich. We remember that Jesus broke bread with the religious elite and the social outcasts. We remember that most of Jesus’ ministry took place around tables with those who both loved him and were confused by him.
And because we spend so much time remembering, we often look at this thing of communion backwards. We focus all of our attention on Jesus’ final night and we get caught up in the “we’ve always done it this way.”
Do you know what it says on our altar? I have it covered so you can’t just take a peek. Any guesses?
“This Do In Remembrance Of Me.”
It fits doesn’t it? We place the bread and the cup on the table, we read the words that Jesus shared with his disciples that final evening, and we do what we are doing in remembrance of all that Christ did.
But somewhere along the way we got our tenses confused.
Communion is not a backwards looking proposition. Yes, it is good and right for us to imagine ourselves in that space with those people on the night in which he gave himself up for us. But to do so as fully and totally as we do denies the fundamental truth that Jesus is here with us tonight in this space and with these people!
Of course communion is about remembrance, but it is equally, if not more, about anticipation. For as often as we eat this bread and drink this cup we proclaim the Lord’s death until he comes.
There was a woman who used to sneak into the church during the first hymn and would often retreat before the final hymn concluded. I would see her from my preaching vantage point but it was as if she planned everything so as to not have to interact with too many people when she came. After a while I noticed that she would only come to church on the first Sunday of the month and when we held our Maundy Thursday service.
Luck had it one day that I was able to catch up with her outside the main doors when she was briskly walking to her car and I asked if everything was okay.
She told me that she was Baptist and that her church almost never celebrated communion. But she knew she needed strength for the journey, so she came every month to commune with us.
I expressed my admiration of her faithfulness and she said that a pastor once told her that communion is where the past, present, and the future get all confused with each other. The pastor apparently meant it as a bad thing, but she fell in love with the idea.
She told me that she loved her church and would never leave it, but that she always needed to feel the confusion of time with us.
Maundy Thursday services often end in a confusing way. Tonight, as we conclude, we will join with Christians across the globe in the striking of our altar. We will remove elements of color and vitality making the turn toward the cross.
We will do so because our sense of time is purposely confused. Jesus has already shared the meal with the friends. Jesus has already mounted the hard wood of the cross. Jesus has already broken free from the tomb.
But tonight we both place ourselves in the time of Jesus and we witness to the fact that Jesus is still with us. We will gather at the table not just because that’s what Jesus did, but because it is what Jesus is still doing. And, we will engage in all of this in anticipation of when we will gather at Christ’s heavenly banquet with all who have come before, and all who will arrive long after we’re gone.
This is the place where time gets confused.
And that’s a good thing. Amen.