LENT

Intersection

shelliwilliams Holy Week, JESUS, LENT, Palm Sunday, Passion

Lectionary Text:  Matthew 21: 1-11
When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, saying to them, “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. If anyone says anything to you, just say this, ‘The Lord needs them.’ And he will send them immediately.” This took place to fulfill what had been spoken through the prophet, saying, “Tell the daughter of Zion, Look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey.” The disciples went and did as Jesus had directed them; they brought the donkey and the colt, and put their cloaks on them, and he sat on them. A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. The crowds that went ahead of him and that followed were shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!” When he entered Jerusalem, the whole city was in turmoil, asking, “Who is this?” The crowds were saying, “This is the prophet Jesus from Nazareth in Galilee.”

Last year when I had the opportunity to drive into Jerusalem for the first time, my senses told me that this was no ordinary place.  Most cities have a character, sort of a defining theme.  But this is a city of intersections.  Coming together right here in this small city as cities go (only 49 square miles) is the old city, seemingly untouched by time, and the new sparkling buildings surrounding it.  It is today, as it has always been, a place where the conflicts of both social politics and religious politics come together, not in unity but rather somehow choosing to live side by side with boundaries defined by centuries of distrust for each other and often heightened by physical expressions of that conflict.  And, the most powerful for me, was the intersection of my own life that I live often comfortably removed from this walk of Christ with this entrance into these gates that I had read and heard so much about.  It was almost surreal, as if I was being compelled to live the past and at the same time walk headlong into my future.  Because it is easy to say that one follows Christ.  But where are you when the crowd enters into this city where you don’t feel unsafe but you don’t feel at ease?  Intersections are indeed places of faith, places where God meets you, places where you have to choose to follow or not.

The Palm Sunday Road
Taken February, 2010

Most of us love the Palm Sunday passage.  We like waving our palms and processing into the sanctuary as we did this morning.  We like being a part of this Hosanna crowd.  But this is no ordinary parade.  Winding down the narrow Palm Sunday Road from Mt. Olivet through the Garden of Gethsemane, there is no room for bystanders, no room for those of us that want to just see it and then sneak off through the olive trees.  The road is steep and propels us forward toward the Eastern gate of the city.

In their book “The Last Week”, Marcus Borg and Dominic Crossan, contend that this was one of two parades.  The other was a grand and glorious Roman royal military parade coming into the Western gate.   The juxtaposition of these two processions would have set up quite a contrast.  Once came as an expression of empire and military occupation whose goal was to make sure oppressed people did not find deliverance.  It approached the city using horses, brandishing weapons, proclaiming the power of the empire.  The other procession, using a donkey and laying down cloaks and branches along the road, was coming quietly, profoundly proclaiming the peaceful reign of God.  Their contention is that our whole Palm Sunday “celebration”, as we call it, was a parody of the world as we know it, a satirical reminder that we are different.

Now whether you adhere to the notion of the two parades or not, I think it’s a powerful reminder to us what this processional of palms really meant.  Jesus had already made a name for himself from even as far away as Galilee.  But this was the city, the bustling intersection of Roman occupation and religious doctrine.  And when Jesus entered through the Eastern gate with his funny little entourage brandishing palms, even that was proclaiming blasphemous ideals (because remember that it had been prophesied that the Messiah would enter through the Eastern Gate, also known as the Messiah’s Gate and the Golden Gate).

Then he brought me back to the outer gate of the sanctuary, which faces east; and it was shut. The Lord said to me: This gate shall remain shut; it shall not be opened, and no one shall enter by it; for the Lord, the God of Israel, has entered by it; therefore it shall remain shut. Only the prince, because he is a prince, may sit in it to eat food before the Lord; he shall enter by way of the vestibule of the gate, and shall go out by the same way.  (Ezekiel 44: 1-3)

Street in Jerusalem
Taken February, 2010

So once they had entered this gate, this “parade” that we celebrate would have been on a clear collision course with power and might and the way things were in the world.  Once they had walked into the city, these two worlds, these two ways of being, would have collided.  It is easy for us to stand on the side and wave our palm branches but Palm Sunday thrusts us into something else.  It is an intersection of Galilee and Jerusalem, of Jesus’ ministry and Jesus’ Passion, of establishment and holy rebellion, of the ways of society and the Way of Christ.  This Palm Sunday processional, if we stay with it, thrusts us into Holy Week.  That is the reason that this is known as Palm / Passion Sunday.  You cannot disconnect the two notions.  This Way just keeps moving.  Where are you in the crowd?  The Way of Christ has turned toward the Cross.  Will you follow or go back to what you were doing?

On this day we joyously follow the crowd
Palms in hand and praises fair
Unaware that just inside the city gate
Worlds collide and tempers flare.
And we are faced with the choice
Between silent acquiescence and faith portrayed
For one will pacify the world we know
And one will take us farther along Christ’s Way.


As we enter this holiest of weeks, we must decide whether or not to follow.

Grace and Peace in Holiest of Weeks,

Shelli

WALK TO JERUSALEM: Metamorphosis

shelliwilliams JESUS, LENT, Transfiguration, Transformation

Scripture Text:  Matthew 17: 1-9
Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. Suddenly there appeared to them Moses and Elijah, talking with him. Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid.” And when they looked up, they saw no one except Jesus himself alone. As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”

So here we have the story of a child born into anonymous poverty and raised by no-name peasants.  He grows up, becomes a teacher, probably a rabbi, a healer, and sort of a community organizer.  He asks a handful of people to become his followers, to help him in his mission.  They leave everything they have, give up their possessions and their way of making a living, they sacrifice any shred of life security that they might have had, and begin to follow this  person around, probably often wondering what in the world they were doing. And then one day, Jesus takes them mountain climbing, away from the interruptions of the world, away from what was brewing below.  Don’t you think they were sort of wondering where they were going?  Oh, if they only knew what would come!  And there on the mountain, they see Jesus change, his clothes taking on a hue of dazzling, blinding white, whiter than anything they had ever seen before.  And on the mountain appear Moses and Elijah, standing there with Jesus—the law, the prophets, all of those things that came before, no longer separate, (and certainly not replacements one for the other) but suddenly swept into everything that Christ is, swept into the whole presence of God right there on that mountain. 

So Peter offers to build three dwellings to house them. I used to think that he had somehow missed the point, that he was in some way trying to manipulate or control or make sense of this wild and uncontrollable mystery that is God. I probably thought that because that’s what I may tend to do. But, again, Peter was speaking out of his Jewish understanding. He was offering lodging—a booth, a tent, a tabernacle—for the holy. For him, it was a way not of controlling the sacred but rather of honoring the awe and wonder that he sensed.  And then the voice…”This is my Son, the Beloved; with him I am well pleased; listen to him!” OK…what would you have done? First the mountain, then the cloud, then these spirits from the past, and now this voice…”We are going to die. We are surely going to die,” they must have thought. And then Jesus touches them and in that calm, collected manner, he says, “Get up and do not be afraid.”  And then, just as suddenly as they appeared, Moses and Elijah drop out of sight. In Old Testament Hebrew understanding, the tabernacle was the place where God was. Here, this changes. Jesus stays with them alone. Jesus IS the tabernacle, the reality of God’s presence in the world. And all that was and all that is has become part of that, swept into this Holy Presence of God.

And so the disciples start down the mountain. Jesus remains with them but he tells them not to say anything. The truth was that Jesus knew that this account would only make sense in light of what was to come. The disciples would know when to tell the story. They saw more than Jesus on the mountain. They also saw who and what he was. And long after Jesus is gone from this earth, they will continue to tell this strange story of what they saw. For now, he would just walk with them. God’s presence remains.

The Greek term for “transfiguration” is “metamorphosis”, deriving from the root meaning “transformation”. It is, literally, to change into something else. There is no going back. The truth is that the disciples probably got a little bit more of God’s presence than they wanted. Because there was more than just Jesus changed on that mountain. The disciples would never be the same again. We will never be the same again. The Hebrews understood that no one could see God and live. You know, I think they were right. No one can see God and remain unchanged. We die to ourselves and emerge in the cloud. The truth is, when we are really honest with ourselves, we probably are a little like the disciples. We’d rather not really have “all” of God. We’d rather control the way God enters and affects our lives. We’d rather be a little more in control of any metamorphosis that happens in our lives. We’d rather be able to pick and choose the way that our lives change. We’d rather God’s Presence come blowing in at just the right moment as a cool, gentle, springtime breeze. In fact, we’re downright uncomfortable with this devouring fire, bright lights, almost tornado-like God that really is God.

Remember the words of the Isaac Watts hymn: “Were the whole realm of nature mine, that were an offering far too small; love so amazing, so divine, demands my soul, my life, my all.” God’s power is God’s power. It does not just come to us; we enter it—taking with it all that we are. It is not a warm and fuzzy relationship; it is wild and risky, full of awe and wander. It is mystery. It is more than anything that we can possibly imagine. It is a complete and total metamorphosis. There is no going back.

This account of the Transfiguration of Jesus seems to us that it should be the climax of the Jesus story—the quintessential mountain-top experience. After all, how can you top it—Old Testament heroes appearing, God speaking from the cloud, and Jesus all lit up so brightly that it is hard for us to look at him. But there’s a reason that the lectionary places this reading immediately before we begin the journey to Jerusalem.  In some ways, it is perhaps the climax of Jesus’ earthly journey. Jesus tells the disciples to keep what happened to themselves, if only for now. And then the lights dim. Moses and Elijah are gone, and, if only for awhile, God stops talking.

Have you ever been mountain climbing? The way up is hard. You have to go slowly, methodically even. You have to be very careful and very intentional. You have to be in control. But coming down is oh, so much harder. Sometimes you can’t control it; sometimes the road is slick and seems to move faster than your feet. And sometimes, through no fault or talent of your own, you get to the bottom a little bit sooner than you had planned. Yes, it’s really harder to come down.  Jesus walked with the disciple in the silence. The air became thicker and heavier as they approached the bottom. As they descended the mountain, they knew they were walking toward Jerusalem.

The Transfiguration is only understood in light of what comes next. Yes, the way down is a whole lot harder. We have to go back down, to the real world, to Jerusalem. We have to walk through what will come. Jesus has started the journey to the cross. We must do the same.

Jerusalem, Israel
February, 2010
Just outside Jerusalem we came to a gate called Truth.  We called to the gatekeeper to let us in.  “The latch is not on,” he replied.  “Anyone who will can enter.”  We went closer, but seeing how great and how heavy was the gate, we looked for a way around.  There must be a way around…The pilgrims trudge toward the death of God.  Only with bowed heads and closed eyes will they be able to see the way to Jerusalem.  (from Kneeling in Jerusalem, by Ann Weems, 63-64)
Our Lenten journey is rounding the bend and we see the city up ahead.  The path has changed us.  So, go cut a palm branch and I will see you in Jerusalem!
Grace and Peace,
Shelli

WALK TO JERUSALEM: Orthodoxy

shelliwilliams Beatitudes, Belief, Change, JESUS, KINGDOM OF GOD, LENT

Scripture Text:  Matthew 5: 1-18
When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them, saying:  “Blessed are the poor in spirit, for theirs is the kingdom of heaven. “Blessed are those who mourn, for they will be comforted. “Blessed are the meek, for they will inherit the earth. “Blessed are those who hunger and thirst for righteousness, for they will be filled. “Blessed are the merciful, for they will receive mercy. “Blessed are the pure in heart, for they will see God. “Blessed are the peacemakers, for they will be called children of God. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.  You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot. “You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven. “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished.

I’m no real Bible scholar but I think this passage is indeed the pinnacle of Jesus’ ministry.  This is the lynchpin, the place where it all comes together, and, sadly for this world and this culture, the place where Jesus’ message begins to turn away from an affirmation of what we do as “religious folk” to a calling to go forth and do something different.  This passage turns orthodoxy around.  Orthodox…what an interesting and misdefined word.  It has come to define the “accepted” beliefs of the church, the traditional views.  In essence, it has come to mean the opinion of the majority.  But history has shown us that that has often proved to be problematic.

Here’s a date for you:  April 15, 1947…on this day, 64 years ago, Jackie Robinson debuted with the Brooklyn Dodgers and, against all odds, broke baseball’s race barrier and made history.  But, like most history, he had help.  Just before he was signed, the pastor of Plymouth Church of the Pilgrims in Brooklyn had a visitor.  The visitor’s was Branch Rickey, already well-known.  They didn’t have a deep pastoral care talk.  Rickey just paced.  And the minister went about his work.  Then Rickey plopped down in a chair and screamed, “I’ve got it.”  “I’m going to sign Jackie Robinson to the team.”  There were warnings.  A well-known reporter said that there would be riots in the street on this day.  Rickey instead believed that all of heaven would break loose.  (Check out Signing of Jackie Robinson )

The point is that it was time for a change.  It was time for a new way of doing things.  “Orthodoxy” actually means “right belief”.  What  is “right”?  What does that mean?  You see, I think of myself as “orthodox”.  I’m actually extremely traditional, even though I think that word gets a bad rap.  I mean, regardless of all of the church growth movements that profess to have the “ortho-statistics” for churches, I love traditional worship (I mean, REALLY traditional!) worship.  Give me a robe, a processional behind a crucifer, and a couple of Latin chants thrown in for good measure any day against screens and a preacher doing some sort of skit as he blocks my view of the altar.  But, really, that’s not belief.  That’s just where God meets me. The point is, we all think of ourselves as “orthodox”, as right.  But right belief is this…the Beatitudes…the antithesis of this world.  It is a moving forward.  Hmmm!  OK, maybe I AM a “progressive”. 

One thing to note is that the form of these Beatitudes uses two verbs: are and will. Each beatitude begins in the present and moves to future tense. It is the “orthodox” way of thinking.  The move to the future tense indicates that the life of the kingdom must wait for ultimate validation until God finishes the new creation. The Kingdom of God moves forward.  It is so far ahead of where we are, it’s not even fully visible at this point!  In essence, it is the new “right belief”, the new orthodoxy.  It is a way of living based on the sure and firm hope that one walks in the way of God and that righteousness and peace will finally prevail.

Dietrich Bonhoeffer said this: Humanly speaking, we could understand and interpret the Sermon on the Mount in a thousand different ways. Jesus knows only one possibility: simple surrender and obedience, not interpreting it or applying it, but doing and obeying it. That is the only way to hear his word. He does not mean that it is to be discussed as an ideal; he really means us to get on with it.
The Beatitudes lay out a vision of a reversal of the world we know. Jesus calls us to a radical kingdom that is totally different than the world in which we live. And he calls us to “get on with it”.  Now don’t think that Jesus is merely laying out the conditions under which we would be blessed or prosper. It is rather a promise of a radical reversal, an upside-down (or right-side-up) world. It is a promise from a God that wants the best for us, a God that sees that we will indeed be blessed. That is the promise—a blessed relationship with God. So this is a picture of what that Kingdom looks like. It is the way it should be and the way it will be. The Beatitudes are meant to be descriptive rather than instructive.

So, where does that leave us?  We live in a divisive world, a divisive country, and a divisive church.  We all claim to be “orthodox”, “right”.  This is hard.  We walk a fine line between causing more division and proclaiming what we believe to be right.  Now, really, we need to realize that what we believe to be “right” does not make it “right”.  Maybe that’s our whole problem.  I keep hearing of person who profess to be “bridge builders”.  Well, that sounds really politically correct and all.  In fact, it even sounds attractive.  Sure, I’d like to join a bunch of bridge-builders, the peaceful ones, the ones who get along with everyone.  OK…here is the problem.  Where are you headed?  Bridges are not meant for permanent residence.  Are you going forward or backward, left or right, to the future or the past?  You have to CHOOSE!  That is the whole point of this passage that contains what we commonly call “The Beatitudes”.  You see, things are different.  (And if they’re not, this passage professes that they should be!)  What you think is, is not.  And that to which you’ve held so tightly is decaying away as we speak.  Orthodoxy has changed.  In fact, Jesus is the one that changed it!  “Right” belief has changed.  God did not come in Jesus with a message of “Great job, folks,  you have it altogether.  Don’t change a thing!”  No, the message probably reads more like, “You know, I love you more than you could possibly know.  But you are a mess!  Listen…come and see…there’s more to the story than you think you know!”

You know, until 56 years ago, women could not be ordained in the United Methodist Church. (And yet I still get assigned weddings that are upset because I am the wrong gender!)  And, as I said, the race barrier in major league baseball was not broken until 1947.  (But we didn’t have an African-American president until 2008.)  The truth is, things move very slowly.  So much for a reversal of the status quo!  And our churches still continue to exclude those in our midst who do not claim the “orthodox” sexual orientation.  I really don’t understand it.  Surely we know better.  Surely we understand that this depiction of the alternative way of being that Jesus depicted in The Beatitudes is not a pipe dream.  It’s really meant to happen.  It’s the vision of God that God brought into the world in Jesus Christ.  It’s the vision of the world that God holds for us even now.  It’s all the children of God in the whole Kingdom of God.  It’s called Shalom, or the Kingdom of God, or the Reign of God.

But on some level I admire bridge-builders.  They are those that play both crowds–the conservatives and the progressives, the establishment and the rebels, the pharisees and the disciples.  You see, all of us are right about SOMETHING.  But none of us are right about EVERYTHING.  Those bridge-builders can point that out.  The truth is, though, I’m probably too impatient to be one.  I want things to change.  I want the world to look like The Beatitudes.  I want the world to be what God envisions it to be.  But even bridges tend to decay, becoming weather-worn and rotten.  Life moves.  It moves fast.  And if you don’t keep walking, you’re no longer a bridge-builder.  You’re either in danger of falling fast into the underlying currents and being carried away into who knows where or you’re just someone that’s sitting in the way while people are trying to cross.  It’s better to keep moving.  After all, God is way out ahead of us.

OK, one more time…I really am orthodox.  I really do adhere to “right belief”.  I just think it’s a whole lot farther ahead than any of us imagine.  It’s a matter of doing justice, loving kindness, and walking humbly.  Oh wait, someone already said that!  In other words, our faith is measured not in “rightness” but in relationship.  Orthodoxy, “right belief”, is about relationship.  It is about welcoming all of God’s children to the table as the reign of God, the Spirit of the most holy, spills into our midst.  Emmanuel, God With Us.  Isn’t that the crux of the story?

But lynchpins are threatening.  They change the direction.  They change what we think.  They change the world.  They change us and who we appear to be to the rest of the world.  Up until now, everything has pointed to this-the announcement, the birth, the baptism, the calling, this…–as if this was the message, as if this was what the world needed, as if this was the way to the vision that God for us.  Now we wait.  We wait to see how the world responds.  And we turn toward Jerusalem…

So, in this Lenten season,  begin to live a life of reversal, so that as the Divine spilled into earth with the coming of Christ, the earth might become the vision of the Divine in you.         

Grace and Peace,

Shelli

WALK TO JERUSALEM: Called to this Work

shelliwilliams Calling, JESUS, LENT, Response

Scripture Text:  John 1: 1-4, 29-42
In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people…The next day he saw Jesus coming toward him and declared, “Here is the Lamb of God who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks ahead of me because he was before me.’ I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.” And John testified, “I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.’ And I myself have seen and have testified that this is the Son of God.” The next day John again was standing with two of his disciples, and as he watched Jesus walk by, he exclaimed, “Look, here is the Lamb of God!” The two disciples heard him say this, and they followed Jesus. When Jesus turned and saw them following, he said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means Teacher), “where are you staying?” He said to them, “Come and see.” They came and saw where he was staying, and they remained with him that day. It was about four o”clock in the afternoon. One of the two who heard John speak and followed him was Andrew, Simon Peter’s brother. He first found his brother Simon and said to him, “We have found the Messiah” (which is translated Anointed). He brought Simon to Jesus, who looked at him and said, “You are Simon son of John. You are to be called Cephas” (which is translated Peter).

The writer of John’s version of the Gospel According to Jesus Christ presents this as a sort of “prelude” to Jesus’ ministry.  This passage begins by celebrating Jesus’ origins, tying them back to the very beginning of Creation, tying them back to the Creator of us all.  Then we are given a witness by John the Baptist attesting to who Jesus is, reminding us that this Jesus Christ is the one whose coming was announced by the angel, the one who was born years before in that dark grotto in Bethlehem, the one who he himself had baptized and who God’s Spirit had entered.  This was the Lamb of God who takes away the sin of the world.  Now it was time to begin the work.  This was Jesus’ calling to ministry.  And what did he do first?  He called others, saying, “Come and see…come and see what you haven’t seen before.”
 
Now I know that often when we talk about “calls” from God, many of us squirm in our seats a little. Calls are something that a lot of people limit to clergy. But as early as the Hebrew Scriptures, we read of a qara, which means to call, call out, recite, read, cry out, proclaim, or name. The word was used both as a summons or a general call as well as a specific election, the calling of someone to do a specific task that needed to be done. And, here’s the point—the call is to everyone. It is that voice, sometimes silenced by our busyness and our preconceptions, that is buried deep within our being. It is that voice that calls us to be who God created us to be.  But you will notice that God doesn’t just throw a blanket over humanity to see who will pick it up. And nowhere in the Bible does God really ask and wait for volunteers. The call to each of us is very unique and specific. God calls us to our own part of God’s creation, our own part of the Kingdom of God that is ours to build.  God calls us to walk this road to Jerusalem.

Note here that two disciples follow Jesus as a direct result of John’s witness. John showed them the light. And then two others are called. One is named Andrew we are told, who then gathers his brother Simon Peter. Both become disciples. But the other one that is called is unidentified here. We are not clear who this is. This anonymity is reflective of the writer’s understanding of discipleship as a broader vision. (In essence, the “other disciple” is us!) Discipleship is meant for all of us. Yes, all of us! And when Jesus calls us to follow, the answer is always “come and see”. You have to come and see for yourself. God calls, God names, and God calls each of us by name. Just, come and see!

So how do we respond? What does it mean to respond to our call from God? What does that look like? That calling is to each of us to become the part of God’s Creation that we are called to be. It is at the very center of who we are as followers of Christ. And nowhere in the Scriptures do we read of calls from God like “Hey, if you’re not too busy, on your way home from work, could you feed some homeless people?”  or “Listen, I don’t want you to inconvenience yourself, but when you have time, could you speak out against injustices in this world?” or (my favorite!) “OK, once you’ve “made it”, once you have all of the money that you need to be secure and you are completely adept at what I’m calling you to do, then, very carefully, so as not to make yourself uncomfortable, could you follow me?”  God does not call perfect people.  God calls us. 

The “called” life is one of tensions and convergences and wonderful coincidences that God melds together into a wonderful journey of being.  It seems that God is continually calling us into places and times that we’ve never been, constantly empowering us to push the limits of our “comfort zones”, to embark on a larger and more all-encompassing journey toward a oneness with God.  It seems that God always calls us beyond where we are and beyond where we’ve been, not to the places that are planted and built and paved over with our preconceptions and biases but, rather, to places in the wilds of our lives with some vision of a faint pathway that we must pave and on which we must trudge ahead.  Thomas Merton says that “there is in all visible things…a hidden wholeness.”[i]  It is the image of God in each one of us that must be reclaimed and nurtured so that we might take part in bringing about the fullness of Creation, in bringing the Reign of God into its fullness.  Perhaps, then, the meaning of calling is not one in which we launch out and pursue a new life but is instead one that brings us to the center of our own life, one that brings us home, back to the womb, back to God.  T.S. Eliot says that “the end of all our exploring… will be to arrive where we started…and know the place for the first time.”[ii] 

So, back to the story.  This is the beginning of Jesus’ ministry.  This is the beginning of his own walk and his own work.  We don’t usually think of Jesus being “called”.  We’re more comfortable just imagining him already there, as if he dropped into our lives already formed.  But that’s not the way it works.  God did not just plunk down into our human existence without any connection; rather, God in Jesus inserted the Divine Calling into a long, successive line of called ones–some who were ready and some who were not, some who went willingly to do what they were asked to do, and others who fought the fight of their lives to keep it from happening and lived to tell the tale of encountering God–and it keeps going.  So Jesus had to be called.  It’s what it’s about.  Jesus was formed and then called and then called others who called others who called others…well, you get the drift!  And one way or another, they responded.  Jesus was not the lone ranger.  And those that he called went.  They were nothing special–just ordinary people like you and me.  They were ordinary people asked to take on the work of discipleship and they ended up with a life that they never could have foreseen or imagined.  It is in the ordinariness of our lives that God calls us and asks us to join in the work, to join with Jesus Christ in this work of ministry, to walk with Jesus on this walk to Jerusalem.  Come and see!  It will be magnificent!  And the work has begun…
So, in this Lenten season, listen for where God is calling you and then…come and see!  Because that is the way to Jerusalem…
Grace and Peace,
Shelli 
[i] Wayne Mueller, How Then Shall We Live?  Four Simple Questions that Reveal the Beauty and Meaning of our Lives, (New York, NY:  Bantam Books, 1996), 3
[ii] T.S. Eliot in Pilgrim Souls: An Anthology of Spiritual Autobiographies, ed. by Amy Mandelker and Elizabeth Powers (New York: Simon & Schuster, 1999), 146

WALK TO JERUSALEM: From the Water

shelliwilliams Baptism, CREATION, LENT
The Jordan River,
Yardenit Baptism site, near the Lake of Galilee, Israel
Taken February, 2010

Scripture Text:  Matthew 3: 13-17
Then Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented. And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.”

The reading begins simply: “Then…” It is such a common connector, that we probably sort of gloss over it. But look a little more closely. It wasn’t just the thirty years that Jesus had waited to commit to public ministry. It was the centuries upon centuries and ages upon ages that all of Creation had waited for the dawn to break. In essence, from that very moment when we are told in the first chapter of Genesis that God’s Spirit swept over the face of the waters, Creation has been groaning and straining for this very moment, the very moment when life would emerge from the water.

Thirty years was, in fact, the traditional time that a rabbi waited to be committed to God. In those thirty years, Jesus would have been caring for his mother, and making a living, and preparing himself for ministry. I don’t really think that, contrary to what some may say, Jesus was confused about these roles. He was always serving God. But now…then…the time had come. And as eternity dawns, Jesus is ready to begin. And so he goes to John at the Jordan to be baptized and for a very short amount of time was then actually a disciple, a follower, of John’s.  And, from the water, the work has begun.  From the water, the heavens are opened and the Spirit emerges. And we hear what all the world has always been straining to hear: “This is my Son, the Beloved, with whom I am well pleased.” Even though the writer of the Gospel has presented Jesus as the Son of God in the birth story, it is not until this moment that the title is actually conferred. From the water, comes Jesus Christ as Savior and Redeemer of all of Creation.  From the water, comes a new Spirit. From the water, comes life.

What is it about the water in the River Jordan that so fascinates us? It’s wet and its cold—it’s just like any other water—and yet for more than 2,000 years, we have been captivated by it. When I had the opportunity to go to Israel last February, I, like most Holy Land tourists, could not wait to touch the water in the Jordan River. When that day that had the Jordan River on our itinerary arrived, I was so looking forward to it. This would be the place…this would be the place where I would connect with Jesus Christ.  Well, at the risk of bursting your idyllic Jordan River bubble, I was really disappointed. I imagined a calm and contemplative place on a quiet and peaceful river where I could have a high spiritual moment. Instead, I got Disneyland. The truth is, they have recently moved the place commemorating where Jesus was baptized (yes…I thought that was a little odd too!  The truth is, there are many views of where Jesus’ baptism took place and this one is probably the safest!) and have built a large, modern complex with a huge gift shop where busloads of people buy white robes tastefully monogrammed with the Jordan River Corporation logo so that they can get into the water and be baptized (again and again and again…). But we paid our money and went through the turnstiles and made our way to a place on the river. I hated the noise; I hated the crowds; but the river was beautiful. Somewhere in its depths, there WAS a peace, a calm, a contemplative, spiritual moment of peace. We found a place and had a short service renewing our Baptism. (And in the process had some people get upset with us because we were apparently taking prime real estate and never intending to be “really” baptized. Those [already-baptized] Methodists just always get in the way, don’t they?) And then, one by one, we walked down to the river, placed our hand in the water, and touched our forehead, reminding ourselves that we are Beloved, a son or daughter of God with whom God is well pleased. And in some way from the water, I did have a moment. In the midst of the yelling and the crowds, and the cold, modern structures, I felt the water and I felt Christ.  From the water comes life.

The truth is, there is nothing special about the water in the Jordan. There is nothing special about our own baptismal water.The truth is, when I fill the baptismal font, I usually get the water out of the second floor ladies bathroom.  (At any point in time, Creation lends water both to the Jordan and the sink in the ladies restroom at St. Paul’s!  It’s all the same!)  It’s just ordinary water. But something happens. From the water, comes life. As in the beginning of Creation, God’s Spirit once again sweeps over the waters. And from the water, our life comes. But it is up to us to do something with it. The waters are not made holy because Jesus was baptized in them; they are not made sacred because we clergy stand up there and bless them; the thing that makes them so incredible, so of God, so filled with life, is that from the water emerges the one that we are called to be, the son or daughter of God with whom God is well pleased.

In this Lenten journey, we are once again called to remember our baptism, to remember what gives us life.  Because, you see, that is the way to Jerusalem…

Grace and Peace,

Shelli

WALK TO JERUSALEM: The Birth of God

shelliwilliams Christmas Eve, CHRISTMASTIDE, Divine, Humanity, JESUS, LENT, Liminality
The Traditional place of Jesus’ birth beneath
The Church of the Nativity, Bethlehem, Israel
Taken February, 2010

Scripture Text:  Luke 2:1-20:
In those days a decree went out from Emperor Augustus that all the world should be registered. This was the first registration and was taken while Quirinius was governor of Syria. All went to their own towns to be registered. Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to deliver her child. And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.  In that region there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, “Glory to God in the highest heaven, and on earth peace among those whom he favors!” When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” So they went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this, they made known what had been told them about this child; and all who heard it were amazed at what the shepherds told them. But Mary treasured all these words and pondered them in her heart. The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

“In those days, a decree went out.”…There it is!  It is probably the best known story of all time and a great story it is–forced occupation, poor couple, long trip, impressive ancestry,  a last-minute birth, animals, humble beginnings, angels, assurance, surprise visitors, well-trained choir, and God.  (You know, in hindsight, if there had been a coach and a glass slipper, this would have been perfect!)  But, seriously, think about it.  This story has gripped the world for twenty centuries.  Jesus of Nazareth was born a human gift to this world, born the way we were all born.  No, the Scripture doesn’t speak of morning sickness and labor pains.  In fact, in our haste to welcome the Christ child into our lives each Christmas Eve, we forget the humanness of the birth.  We forget that he first appeared in the dim lights of that grotto drenched with the waters of Creation, with the smell of God still in his breath.  We forget that Mary was in tears most of the night as she tried to be strong, entering a realm she had never entered, questioning what the angel nine months before had really convinced her to do.  We forget that Jesus was human.

But this night, this silent night, is the night when the Word comes forth, Incarnate.  In its simplest form, the Incarnation is the mingling of God with humanity.  It is God becoming human and, in turn, giving humanity a part of the Divine.  It is the mystery of life that always was coming into all life yet to be.  There is a word that we do not use much. “Liminality”, from the Latin for threshold is used to describe in Old English, “betwixt and between”, a point of being suspended between two realms, two times.  Think of it as an airpline flying over the ocean.  For a few hours, you are suspended between and yet part of two cultures, two worlds.  It is as if you are nowhere and everywhere at the same time.  This is where we are.  Humanity and the Divine are this moment suspended.  Neither has moved forward yet.  Just for a moment, they will dance in this grotto while we look on. 

God has come, sought us out.  Eons of God inviting us and claiming us and drawing us in did not do it.  So God came, came to show us the sacredness that had been created for us, the holy in the ordinary that we kept missing.  God has traversed time and space and the barrier between us and the Divine and as God comes across the line, the line disappears.  God is now with us.  We just have to open our eyes.  And then, the walk begins, a walk that will pass through Galilee and Jerusalem and Golgotha.  And at each point, God asks us to dance again.  And we will never be the same again.  This notion of “Emmanuel”, God With Us, means that all of history has changed.  We have passed through to another time with our feet still firmly planted here.  It has changed us too.  God is not asking us to be Divine.  We are not called to be God.  God is asking us to be who God created us to be and came to walk with us to show us what it meant to be human, to be made, not God, but in the very image of the Divine.

This birth does not just stand alone as an historic high-point in world history.  You cannot look at it by itself.  The Incarnation, Emmanuel, God With Us, is not limited to this silent night.  God comes over and over and over again–in Jesus’ birth, life, ministry, death, and resurrection.  And this night in Bethlehem, this night of humanity, will end only a few miles away.  But it will travel far beyond.  It is part of a something bigger, a cycle of time and space, human and Divine, that has not ended yet and that, as I belief, will continue into eternity until all becomes one with God.  God came that we might have Life!

In this Season of Lent, God comes to show us how to be human, made in the image of the Divine.  What is it that stands in your way, that makes you inhumane?  What stands in the way of walking with God, Emmanuel?  Because, you see, that is the way to Jerusalem…

Grace and Peace,

Shelli

WALK TO JERUSALEM: The Announcement

shelliwilliams ADVENT, Anunciation, JESUS, LENT, Openness to God
St. Catherine’s Monastery, Egypt, 12 century

Scripture Reading:  Luke 1: 26-38
In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And he came to her and said, “Greetings, favored one! The Lord is with you.” But she was much perplexed by his words and pondered what sort of greeting this might be. The angel said to her, “Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.” Mary said to the angel, “How can this be, since I am a virgin?” The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. For nothing will be impossible with God.” Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her.

Most of us good Protestants seldom talk about The Anunciation at all, let alone in the middle of the season of Lent.  The Anunciation literally means “announcement”.  The word itself probably holds no real mystery.  But it is the beginning of the central tenet of our entire Christian faith–Anunciation, Incarnation, Transfiguration, Resurrection, that cycle of holy mystery that with each turn draws us closer and closer to God as God reveals the very Godself more and more to us.  For us, it begins the mystery that is Jesus Christ, the mystery that will take us to Jerusalem.  For us, the fog lifts and there before us is the bridge between the human and the divine. 

In December, we usually speed past this reading, eager as we are to get to “In those days a decree went out from Emperor Augustus…”  We want to get to the beginning of it all.  But think back.  Jesus was human and just like all humans, something happened nine months before.  And whether or not you take the notion of a virgin birth literally, there was something remarkable that happened.  It is in this moment that God steps through the fog into humanity, that the great I AM reveals the Godself to all of Creation, and, just like every one of us must do, waits to be birthed into the world.  It is not just this young girl’s womb that is suddenly filled with child, swelling with expectant life; it is all of Creation that now waits for Light to be born.  The world is with child.

Can you imagine what Mary must have thought?  She was young, she had plans, she had her whole life ahead of her.  “How can this be?” we read.  In today’s vernacular, it would read, “Are you kidding me?”  And so as everything she knew and everything she planned toppled around her, she said “yes” and entered the mystery of God.  Now, I have to admit, I don’t get so wrapped up in needing Mary to be a literal virgin. (In fact, I don’t care enough about it to need to prove it or disprove it, so you can stay anywhere you are on the issue.) After all, would it really change what happened?  Would it really change who God was or what God has done?  Would it really change that this was the moment when the Light of God came into the world, when the Divine suddenly spilled into the womb of the world.  And that the one who held the birthing of God in her hands said yes.  Now, THAT, my friends, I think is important. 
 
Think about it.  What exactly does it mean to be “virgin”?  It means undefiled, pure, ready and open to receive.  Mary, the virgin, was open to receive God unto herself.  The most scandalous part of the whole story has nothing to do with whether or not the birth was “proper” in terms of our world; the scandal is that the great I AM, the holiest of holies, the One whose name could not be said, suddenly enters humanity with all of its violence and corruption and despair and the reordering of our existence begins.  All that we know and all that we plan is beginning to topple around us.  The Anunciation is the anouncement of hope for all of us.
 
If God’s incomprehensibility does not grip us in a word, if it does not draw us into [God’s] superluminous darkness, if it does not call us out of the little house of our homely, close-hugged truths…we have misunderstood the words of Christianity.  (Karl Rahner)
 
So, in this season of Lent, what does it mean for you to be open to receiving Jesus Christ into your life?  Because, you see, that is the way to Jerusalem…
 
Grace and Peace,
 
Shelli