Exodus 12: 1-4 (5-10) 11-14
Psalm 116 1, 10-17
1 Corinthians 11: 23-26
John 13: 1-17, 31b-35
One of the most chilling scenes in all of Scripture, at least for me, comes within the context of tonight’s gospel reading from John. While we did not read it this evening, it forms a piece of the story of that first Maundy Thursday. Jesus and the disciples were gathered in the Upper Room. The foot washing has taken place, and Jesus speaks of the one who would betray him. Very truly, I tell you, one of you will betray me….So when [Jesus] had dipped the piece of bread, he gave it to Judas son of Simon Iscariot…. [After] receiving the piece of bread, [Judas] immediately went out. And it was night.
Whenever I read those four words, and it was night, a chill goes up and down my spine.
For our first century forebears, and perhaps for you as a child, night was a time of uncertainty, of loneliness, of isolation, of fear. Who has not, at one time or another, been afraid of the dark, been afraid of the night? Perhaps you still are. I know that as I child, I was. I was afraid of the darkness under my bed, and worse, the dark void of the open closet. I would whimper until one of my older brothers, with whom I shared my bedroom, would get up and close the closet door. Perhaps there is still something about the night that frightens you. Who has not been nervous walking down a dark street in the dead of night? I know that sometimes I am. Perhaps there is still something about the dark that frightens you.
Every time I hear these words, and it was night, a chill goes up and down my spine, because it reminds me that night still has the power to make us afraid.
God, help me. Come quickly. “O Lord, make haste to help me,” cries the Psalmist. “Let those who seek after my life be ashamed. … I am poor and needy.” Don’t delay. “You are my helper.” The psalmist pleads, protests what is wrong, and trusts. You are my helper. You are my God.
About half of the psalms are laments. Lament is a cry of pain, a cry for help, and a cry of trust. Lament is stark and boldly real about pain and suffering, and it assumes being heard. Tonight we will chant Tenebrae, a service of shadows, with lament psalms and haunting solos from Lamentations about people abandoned, isolated, cut-off, and grieving. Though we chant psalms like these all year, tonight they come together in a particular prayer for Holy Week. Jesus was troubled in spirit, and so are we, especially now. The Surgeon General said this may be the “hardest and saddest week” for our country.[i]
Isaiah 43: 16 – 21
Philippians 3: 4b – 14
John 12: 1 – 8
Some of you will remember that in the old days this Sunday in Lent went by the title of Passion Sunday. It was on this day that the liturgical colour changed from purple, or Lenten array, to red, but not the fiery red of Pentecost, rather the deep, dark, blood red of Passiontide. At the same time, the focus in the readings changed and they began to point, not to what Jesus was doing, and the miracles he was performing, but what would happen during that last week of his life.
In many ways, while the liturgical colour has not yet changed, and today is no longer called Passion Sunday, the same shift has happened, and the readings invite us to ponder the way of his suffering. They do that by pointing us to the day of [his] burial.
The gospel for today is for me, one of the most tender of passages. It puts us back in the home of Mary, and Martha, and Lazarus. It is this family, you will remember, whom John tells us that Jesus loved.It’s important to remember when thinking about this family in Bethany, that it is about this family that we hear for the first time, in John’s gospel, that Jesus loved someone. Yes, we hear in other places in the gospel of the love of the Father for the Son, and the Son for the Father. And we will hear about the disciple whom Jesus loved. But it is only when we arrive in this home at Bethany, on the occasion of the raising of Lazarus in the previous chapter, do we first hear that Jesus loved another person.
Running in the dark
a stone out of place
a broken seal
an open door.
Sweat evaporating on necks and ankles chills the skin of of two men who followed Him everywhere.
Tears well up and spill over in the eyes of a woman who loved him above all else.
Hearts beat faster
reason flutters, falters, and fails
in the face of a
where He who said I AM seemed not to be
Romans 6: 1 – 13
Mark 16: 1 – 8
Every once in a while I’ll be minding my own business, and suddenly, in the middle of Morning or Evening Prayer, something is read and my attention is instantly arrested. A word, or a phrase, or an image from Scripture leaps out of the appointed reading at me, and for the next hour, or day, or week, it returns to me over and again. That happened a week ago, on Palm Sunday, at Morning Prayer, and suddenly what we say in our Rule of Life became immediately true. We read there that in our worship the Spirit sometimes touches us immediately through a word, an image or a story; there and then we experience the Lord speaking to us.
Keith had been reading from Zechariah, where the Prophet proclaims that the coming ruler of God’s people will arrive humble and riding on a donkey, on a colt, the foal of a donkey. It’s an all-too-familiar passage that I have read, or heard, dozens of times, and because of its association with Palm Sunday, we heard it again last Sunday at Morning Prayer. In spite of having heard that passage countless time before, I have actually never heard it. Or, at least I have been so caught up with the image of the king coming, humble, and riding on a donkey, that I have never heard the rest of the lesson. As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit. Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double.
It was the phrase prisoners of hope that arrested me. Suddenly, I was no longer thinking about kings and donkeys, palms and processions, but prisoners, freedom, and hope. I was thinking what it might mean to be a prisoner of hope. In a sense, while everyone else was celebrating Palm Sunday, and beginning to enter with joy upon the contemplation of those mighty acts, whereby [God] has given us life and immortality, I was already at Easter, thinking about the gift of freedom and hope that comes to us through the Resurrection of Jesus. And that is where I have spent this week, living the events of Holy Week through the lens of being a prisoner of hope.
Isaiah 50:4-9a John 13:21-32
In his The Gospel of John: A Commentary, scholar Frederick Dale Bruner headlines this day’s gospel reading as “Jesus’ Foot-washing Warning: (with the subtitle) Let Yourselves Beware of Yourselves.” Or, as Rudolf Bultmann puts it, “The consciousness of belonging to the body of disciples must not seduce any of them into the illusion of security.”[i] And, I would say that, a false sense of security from harm without is usually paired with such a sense within: a false certainty of our own steadfastness and loyalty, under any conditions. This passage from John, in the context of Holy Week, will not allow us to dodge a confrontation with the power of evil in humanity.
The gospels do not provide us with a clear explanation for Judas’ act in “handing over” Jesus to the authorities. And most of the answers we try to extrapolate from the evangelist’s words say a good deal more about us and our need to distance ourselves from the possibility of acting as Judas did.
Isaiah 49:1-7; Psalm 71:1-14; 1 Corinthians 1:18-31; John 12:20-36
When praying with our scriptures appointed for this evening, one word kept grabbing my attention and has stayed with me now for several days. It is something that I have spent a lifetime trying to evade but continues to show up and rear its head at me no matter how much I try to control it, manipulate it, and cover it up. I have a personal and intimate knowledge of it, yet I know it to be a pervasive reality in all of humanity and I suspect that every one of us here has an intimate knowledge of this word. The word is: shame.
Wikipedia defines shame as: a painful, social emotion that can be seen as resulting “…from comparison of the self’s action with the self’s standards…,” but which may equally stem from comparison of the self’s state of being with the ideal social context’s standard. Both the comparison and standards are enabled by socialization. Though usually considered an emotion, shame may also variously be considered an affect, cognition, state, or condition.[i]
From the beginning of the canon of scripture, it only takes three chapters for shame to appear in the human condition. The last sentence of Genesis chapter two reads: “And the man and his wife were both naked, and were not ashamed.” In the course of chapter three we read that Adam and Eve act on their temptation to do the one thing their creator has told them they must not do, eat the fruit of the Tree of Knowledge of Good and Evil. Their eyes are opened and they hide themselves. When God moves through the garden and cannot find them he calls out to them, “Where are you?” The man answers, “I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.” And from that moment, shame enters the human condition and continues to show up continually throughout our existence.
Here we kneel at the tomb once more, watching, waiting, numb, and grieving. We stare at love embodied and remember love received. Our song is love unknown, our Savior’s love—to you, to me—love to the loveless shown that we might lovely be.[i]
Love shown to children. “Let the little ones come to me. Do not stop them.”[ii] Listen to the kids and follow them that we might lovely be.
Love shown to blind Bartimaeus who cried out for mercy. Jesus turned, invited, and healed that we might lovely be.[iii]
Love shown to the palm-waving crowd who sang “hosanna.” Jesus entered Jerusalem on a donkey not a stallion, leading with humility that we might lovely be.[iv]
Love shown to the woman who returned to anoint Jesus with costly ointment. Jesus welcomed and honored her that we might lovely be.
Love shown resisting violence. Jesus said: “No more of this” and healed the one his followers struck that we might lovely be.[v]
Romans 6: 3 – 11
Matthew 28:1 – 10
There was a dreadful custom at one time practiced in some Anglo-Catholic circles, including in a certain monastery on the banks of the Charles River. For the last two weeks of Lent, beginning on the Fifth Sunday in Lent, (which used to be called Passion Sunday), and carrying on until Holy Saturday, after each of the Offices, Psalm 51: Have mercy on me, O God, according to your loving-kindness; in your great compassion blot out my offenses would be mumbled in unison. Our brother, David Allen remembers this going on here when he made his first visit to the community in the late 1950’s. He thinks it came to an end sometime in the mid-1960’s. You can just imagine the effect of a dozen or so men, sitting here in the Choir, mumbling the psalm in unison. Have mercy on me, O God, according to your loving-kindness; in your great compassion blot out my offenses.
John 18:1 – 19:42
Our efforts cultivating the fruit of the earth were modest at best, because growing up in Brooklyn meant not have having much gardening space. In our backyard, we had a few small rectangles of soil in which to plant our hopes for fresh vegetables and herbs. We experimented with everything from eggplants to pumpkins, but what I remember most is the tomato plants tended by my father and grandfather, taller than me at the time and filled with beautiful ripe tomatoes. That such a prodigious crop could come from so tiny a handful of seeds never ceased to amaze me. And after we had planted the seeds for next season, I waited with a mixture of hope and awe for what seemed like a miracle, new tomato plants rising from the ground in which the seeds were buried.
Nowadays, many of us who live in cities don’t consider anything about our food very miraculous, and we probably aren’t familiar with placing all our faith in a seed. But the lives of our ancestors, certainly in Jesus’ time, were intimately woven with nature’s cycles of death and new life. The fruit of each plant gives its life for the rich potential of its seeds, and each seed itself must die so to bring forth new growth.