Easter: George Herbert

Rise heart; thy Lord is risen. Sing his praise
Without delays,
Who takes thee by the hand, that thou likewise
With him mayst rise:
That, as his death calcined thee to dust,
His life may make thee gold, and much more just.

Awake, my lute, and struggle for thy part
With all thy art.
The cross taught all wood to resound his name,
Who bore the same.
His stretched sinews taught all strings, what key
Is best to celebrate this most high day.

Consort both heart and lute, and twist a song
Pleasant and long:
Or since all music is but three parts vied
And multiplied;
O let thy blessed Spirit bear a part,
And make up our defects with his sweet art.

I got me flowers to straw thy way:
I got me boughs off many a tree:
But thou wast up by break of day,
And brought’st thy sweets along with thee.

The Sun arising in the East,
Though he give light, and th’East perfume;
If they should offer to contest
With thy arising, they presume.

Can there be any day but this,
Though many suns to shine endeavour?
We count three hundred3, but we miss:
There is but one, and that one ever.

Seven Stanzas at Easter–John Updike

Make no mistake: if He rose at all
it was as His body;
if the cells’ dissolution did not reverse, the molecules
reknit, the amino acids rekindle,
the Church will fall.

It was not as the flowers,
each soft Spring recurrent;
it was not as His Spirit in the mouths and fuddled
eyes of the eleven apostles;
it was as His flesh: ours.

The same hinged thumbs and toes,
the same valved heart
that–pierced–died, withered, paused, and then
regathered out of enduring Might
new strength to enclose.

Let us not mock God with metaphor,
analogy, sidestepping, transcendence;
making of the event a parable, a sign painted in the
faded credulity of earlier ages:
let us walk through the door.

The stone is rolled back, not papier-mâché,
not a stone in a story,
but the vast rock of materiality that in the slow
grinding of time will eclipse for each of us
the wide light of day.

And if we will have an angel at the tomb,
make it a real angel,
weighty with Max Planck’s quanta, vivid with hair,
opaque in the dawn light, robed in real linen
spun on a definite loom.

Let us not seek to make it less monstrous,
for our own convenience, our own sense of beauty,
lest, awakened in one unthinkable hour, we are
embarrassed by the miracle,
and crushed by remonstrance.

John Updike, 1960.

Holy Saturday

“… does the precise locus of this Saturday, at the interface between cross and resurrection, its very uniqueness as the one moment in history which is both after Good Friday and before Easter, invest it with special meaning, a distinct identity, and the most revealing light? Might not the space dividing Calvary and the Garden be the best of all starting places from which to reflect upon what happened on the cross, in the tomb, and in between? The midway interval, at the heart of the unfolding story, might itself provide an excellent vantage point from which to observe the drama, understand its actors, and interpret its import. The nonevent of the second day could after all be a significant zero, a pregnant emptiness, a silent nothing which says everything.” Alan Lewis, Between Cross and Resurrection: A Theology of Holy Saturday (Eerdmans, 2001).

Killings in Overland Park, KS

The news of the shooting deaths of Jews in Overland Park, KS is deeply distressing, especially on this day as Christians begin Holy Week and Jews prepare for the celebration of Passover. I mentioned in my sermon today the anti-Judaism in Matthew’s account of Jesus’ death. The deaths today are a reminder of the violence and hate that plague our culture; a reminder, too, of our duty to proclaim and work for a gospel of peace and love.

We should also pray:

Loving God, Welcome into your arms the victims of violence and terrorism. Comfort their families and all who grieve for them. Help us in our fear and uncertainty, And bless us with the knowledge that we are secure in your love. Strengthen all those who work for peace, And may the peace the world cannot give reign in our hearts. Amen.

Grant, O God, that your holy and life-giving Spirit may so move every human heart and especially the hearts of the people of this land, that barriers which divide us may crumble, suspicions disappear, and hatreds cease; that our divisions being healed, we may live in justice and peace; through Jesus Christ our Lord. Amen.

Walking the Way of the Cross in Madison, updated

It was a moving, jarring experience to participate in the Public Stations of the Cross in downtown Madison today. About twenty of us gathered at the Federal Courthouse and traced a path past many of the civic institutions and social service agencies that dot the landscape downtown. We dodged traffic lights, construction zones, groups of school kids on field trips. We received some strange looks from passers-by and occasionally were joined for a few minutes by someone who wanted to listen.

We walked sidewalks that I walk almost daily, passed the food trucks where I might get a bite for lunch, were greeted by homeless people who hang out on Capitol Square. We had to contend with the raucous voices and instruments of Solidarity Sing Along that meets every day outside the Capitol.

As we walked, I wondered about that day 2000 years ago when a procession went out from Pilate’s headquarters to the hill on the edge of the city where Jesus’ crucifixion took place. How many people noticed that procession? How many people wondered what was going on? Would it have been common knowledge, an extraordinary event? Or would it have been business as usual, another in a long series of public executions which had become so common that residents of the city didn’t even pay attention?

Our prayers and meditations connected Jesus’ suffering to the sufferings in our city–to homelessness, poverty, unemployment, and racism. As we walked and stopped to pray and meditate, I kept thinking of all those people in this city who suffer, all those who walk the street day and night, not just for an hour on a mostly sunny April afternoon. I thought of the man who died on our steps last January and all the men who seek shelter inside our walls. As we gathered in Grace’s courtyard garden for the last station, I thought of the folks who gather in the same area, waiting for our Food Pantry to open its doors.

As we walked, I thought of our worship, taking place safely behind the thick walls of our church, mostly protected from the noise and reality of life on Capitol Square. As we walked, I thought of the cross; I thought of Jesus, his loving embrace of the world and of all of the worlds cast-offs. I thought of his arms, stretched out on the hard wood of the cross, reaching out in love to everyone and to every city, reaching out to the sidewalks and the gutters, reaching out to us.

10001474_10202687585284187_3021223156820890468_nphoto by the Rev’d Miranda Hassett

Holy God,
Holy and Mighty,
Holy Immortal One,
Have mercy upon us.

Walking the Way of the Cross in Madison

On Friday, April 11, at noon, Madison Episcopalians will be walking the way of the cross downtown. We invite others to join us in this devotional practice as we prepare for Holy Week. We will begin outside the Federal Courthouse (120 N. Henry St.).

The Stations of the Cross is a traditional Roman Catholic devotional practice in which participants walk fourteen stations that depict scenes from the last hours of Jesus’ life, his death and burial. Visual images are prompts for devotion and at each station prayers and meditations are offered. The roots of this practice go back to the earliest centuries of Christianity. We know that Christian pilgrims came to Jerusalem in the 4th and 5th century and sought out those places mentioned in the gospels in connection with Jesus’ passion.

In keeping with St. Francis of Assisi’s devotion to the imitation of Christ, the Franciscans were the popularizers of the Stations of the Cross in the Middle Ages. Eventually the number of stations was fixed at fourteen. While many of the traditional stations are linked to the gospel accounts, others derive from popular stories and devotions. The medieval hymn Stabat Mater often is sung or recited and at each station the traditional hymn Adoremus te is sung or said:

We adore you, O Christ, and we bless you:
Because by your holy cross you have redeemed the world.

Our stations will differ from traditional practice in that we will link them to life in Madison. We will begin at the Federal Courthouse on Henry Street and walk a little over a mile around Capitol Square. Our stations will include the Dane County Jail, the City-County Building, the YWCA, the Wisconsin Veterans’ Museum, as well as the steps of Grace Church where a homeless man died on one of the coldest days of the year. We will end in the courtyard garden at Grace.

Typically, the Stations of the Cross are an intensely personal and individual devotion focused on one’s own entering into Christ’s suffering. We want to reflect on Christ’s suffering more broadly. The community of Madison is struggling in so many ways, with  deepening racial, economic and ethnic divides, poverty and homelessness. It is our hope that by walking the way of the cross in Madison, we will be a witness of Christ’s redemptive and transforming love in this community and in our hearts.

Here’s the Episcopal Way of the Cross (from the Book of Occasional Services) by way of St. Mark’s Pro-Cathedral, Hastings, NE

Dietrich Bonhoeffer: April 9, 1945

“To be conformed to the image of Christ is not an ideal to be striven after. It is not as though we had to imitate him as ell as we could. We cannot transform ourselves into his image; it is rather the form of Christ which seeks to be formed in us (Gal 4:19), and to be manifested in us. Christ’s work in us is not finished until he has perfected his own form in us. We must be assimilated to the form of Christ in its entirety, the form of Christ incarnate, crucified and glorified. Christ took upon himself this human form of ours. He became Man even as we are men. In his humanity and his lowliness we recognize our own form. He has become like a man, so that men should be like him. And in the Incarnation the whole human race recovers the dignity of the image of God.” Cost of Discipleship

Some words from Auden for Holy Week

“Just as we were all, potentially, in Adam when he fell, so we were all, potentially, in Jerusalem on that first Good Friday before there was an Easter, a Pentecost, a Christian, or a Church. It seems to me worth while asking ourselves who we should have been and what we should have been doing. None of us, I’m certain, will imagine himself as one of the Disciples, cowering in an agony of spiritual despair and physical terror. Very few of us are big wheels enough to see ourselves as Pilate, or good churchmen enough to see ourselves as a member of the Sanhedrin. In my most optimistic mood I see myself as a Hellenized Jew from Alexandria visiting an intellectual friend. We are walking along, engaged in philosophical argument. Our path takes us past the base of Golgotha. Looking up, we see an all-too-familiar sight — three crosses surrounded by a jeering crowd. Frowning with prim distaste, I say, “It’s disgusting the way the mob enjoy such things. Why can’t the authorities execute criminals humanely and in private by giving them hemlock to drink, as they did with Socrates?” Then, averting my eyes from the disagreeable spectacle, I resume our fascinating discussion about the nature of the True, the Good, and the Beautiful.” W. H. Auden, in A Certain World: A Commonplace Book

Source: Alan Jacobs

Whenever You Pray–Sermon on the Mount Bible Study

This evening, we’ll be looking at Matthew 6, especially vss 1-14. I’m always struck when I encounter texts in different contexts and the liturgical uses of these verses are powerful and foundational for the Christian life. The Lord’s Prayer is also our prayer, recited in the Daily Office and at every Eucharistic celebration. Its familiarity is both blessing and problematic. When said consciously and meditated upon regularly, it offers the possibility of helping us shape our discipleship and faith. It helps to create a relationship with God that stresses our dependence on God for the necessities of life as well as our purpose and end (“Your kingdom come, Your will be done). But it’s also easy to allow the words to roll off our tongue unthinkingly. Sometimes that’s OK; for example when we need to pray but can’t find words of our own. Sometimes it may be an example of the sort of external piety that Jesus criticizes in the first verses of the chapter.

Those verses are always the gospel reading on Ash Wednesday. In that context they are problematic and challenging, especially of the piety we display on Ash Wednesday. It’s hard not to think about how our actions look to others, whether we’re walking around on Ash Wednesday with ashes on our forehead or attending church on Sunday morning when our friends and neighbors are drinking coffee and reading the paper or out on a bike ride or run. But hiding our piety for the wrong reasons is also a problem. Jesus criticizes “hypocrites” for wanting others to know about their donations and fasting. He isn’t addressing those of us who hide our actions or faith because we are slightly embarrassed of our quaint habits.

Perhaps most important is something implied rather than directly stated here: that our prayers and other practices should be sincere and come from the heart. Prayer is not about others or about ourselves; it is about God. Bonhoeffer has this to say:

Prayer is the supreme instance of the hidden character of the Christian life. It is the antithesis of self-display. When men pray, they have ceased to know themselves and know only God whom they call upon. Prayer does not aim at any direct effect on the world; it is addressed to God alone, and is therefore the perfect example of undemonstrative action

 

Salt, Light, and the Law: Reflections on our Sermon on the Mount Bible Study

Last night at our Lenten Bible Study, we focused on Mt. 5:13-32. I had hoped to get all the way through chapter 5 but that was not to be. We began by exploring the saying about salt. The scientists among us pointed out that salt can be adulterated but it can’t not be salt. Then we sought to understand the saying about salt via the saying about light. Both seem to be sayings directed at the disciples (Jesus first uses “you” in v. 11: “Blessed are you when people revile you and persecute you”). This seems to suggest that the disciples by definition change the world, that their very presence and manner of life witness to the Reign of God.

Someone offered the parables as comparable: “The kingdom of heaven is like a mustard seed, which is the smallest of the seeds…” I find this helpful because Jesus is holding up the disciples as members of the new community he’s calling into existence, a new community that is intended to usher in and witness the Reign of God.

We struggled with Jesus’ language in these verses. What should we understand as metaphorical; what should we take literally? That’s especially true when dealing with passages like vss 29-30: If your right eye causes you to sin, pluck it out; if your right hand causes you to sin, cut if off. But if we are meant to understand this metaphorically, what about other things Jesus says, like love of enemy and turning the other cheek? Might Jesus be talking about our priorities here, what we ought to give up in order to follow him?

Next week, we’ll try to make it through chapter 5 and get into chapter 6.