Colossians 1:15-20; Matthew 6:7-15
Our first lesson, from the Letter to the Colossians, is sometimes called “the Creation Hymn,” how things came into being from the very beginning. The Son of God existed prior to Jesus’ birth in Bethlehem. What we experience in the human form of Jesus – using the language from Colossians – “is the image of the invisible God, the firstborn of all creation… All things have been created through him and for him. He himself is before all things, and in him all things hold together.” The Son of God had already lived forever, eternally, prior to his taking on human life as Jesus.
The best sense the Church has been able to make of this comes from experience. There is One God, the Creator of everything who, while remaining God, takes on human form: God the Son. This is Jesus, who grows, ministers, prays, dies, is resurrected, and returns to the life of God who has no beginning or ending. Jesus departs from earth. He ascends. He leaves us, not abandoned, but leaves us with another manifestation of the One God, whom Jesus calls “the Spirit,” the Spirit, another Person of the One God. It took the Church several centuries to find the language to try to describe the mysterious yet undeniable experience: that there is One God in Three Persons.
God took on human form in Jesus. How did God make this decision? I’m speaking here very anthropomorphically. How did God decide to become human? What was the “cost” to God to become human? The great Welsh poet and Anglican priest, R. S. Thomas, in his poem, “The Coming,” pictures God’s decision in a primordial conversation between God the Father and God the Son. The picture is of a desolated, hopeless, helpless earth.
And God held in his hand
A small globe. Look, he said.
The son looked. Far off,
As through water, he saw
A scorched land of fierce
Colour. The light burned
There; crusted buildings
Cast their shadows; a bright
Serpent, a river
Uncoiled itself, radiant
On a bare
Hill a bare tree saddened
The sky. Many people
Held out their thin arms
To it, as though waiting
For a vanished April
To return to its crossed
Boughs. The son watched
Them. Let me go there, he said.
“Let me go there.” And that was the decision.
God comes to us as a child of Bethlehem. We know him as Jesus, who grows up, like we grow up, and after many, many years, finds his voice and claims his power. He also prays. Jesus prays, enough so to catch people’s attention. This is God the Son in a very human way praying to God the Father. Very mysterious, and yet, clearly, this is what is happening… frequently.
The Gospel lesson appointed for today is Jesus’ response to his disciples’ question how to pray. Jesus gives us what we call “the Lord’s Prayer.”[i] What I find most revealing in the Lord’s Prayer is the opening word, the plural pronoun, “our.”[ii]“OurFather.” Consider the context:
- Jesus is speaking to his disciples, and Jesus’ prayer envelopes his disciples as if he and they are all one: the 1stperson, plural possessive pronoun: our. How to pray? Jesus says we begin like this: OurFather…
- Jesus here regards his disciples not as his servants, but as his friends. They are his peers. They share the same prayer. He doesn’t say, “My Father,” or “Your Father.” He says, “Our Father.”
- The name Jesus uses for “Father” shows a very tender, childlike, trusting intimacy. A better, sweeter translation of the Greek word would be “Papa” rather than “Father.” “Our Papa in heaven.”
- Jesus speaks as a human being, as human as you and I are, and as full of as many wonders and needs as the rest of us. His prayer isn’t just “heavenly”; his prayer includes our need for food – for daily bread – and this isn’t metaphorical. This is table bread. This is about sustenance.
- Just prior to this – the preceding verse – Jesus has said, “Your Father already knows what you need before you ask him.”[iii]So Jesus is teaching us to pray, but this is notabout the dissemination of information to God. God already knows our needs. God is God. This is about our trusted and tender relationship to God.
- And the rest is history. I mean, our ownhistory.
The Lord’s Prayer is so familiar, probably to most of us, perhaps too familiar to some of us for us to be mindful of its profundity. These are Jesus’ words, words which completely embrace us as if we, with Jesus, all belong to the same Father, the same Papa. You might inspiration for some meaningful meditation for Lent:
- Reflect on God’s “deciding” to become human, and its “cost” to God to be truly human and truly divine.
- Take R. S. Thomas’ haunting last line in his poem, “Let me go there.” Why? Why did God the Son say to the Father, “Let me go there?” Why did Jesus come?
- Why does Jesus pray? Jesus prayed and he presumed we would, also. He says to his disciples, “When you pray…” What does it mean to pray – to quote Jesus – when “your [heavenly] Father already knows what you need before you ask him.” So why is Jesus praying? Why are we praying?
- And lastly, where I began with the Lord’s Prayer, with the plural possessive pronoun, our: “Our Father.” What does that pronoun “our” invite in terms of your relationship to Jesus and the God whom he calls Father. And if you get in touch with some resistance within you – resistance to that kind of intimacy with God – then pray about your resistance.
[i]Matthew 6:9-15. See also Luke 11:2-4.
[ii]The Greek word (ἡμῶν) literally means “of us”: i.e., “Father of us.”
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