Thursday, April 24, 2014

1 Peter 1:3-9

Year A - 2nd Sunday of Easter or Assured 2
April 27, 2014

Holy Humor Sunday

1 Peter is not my usual go to for something light.

Image yourself actually being born through emptiness. How strange, but is it knee-slapping hilarious?

By great mercy (creative conception)
we are born in living hope (midwife’s hands)
through a resurrection (empty tomb)
into bright and stolid paradise (back to here and now)
There were trials (labor pains, breach position, C-section)
strengthening caterpillars and chicks (don’t help them out)
and trials continue (refining decisions) 
Though you didn’t set up this system (you don’t see and get it)
you can redefine it (love that draws a larger circle)
and claim it now (already receiving an outcome of trust)

No, probably not, hilarious. Smirkily ironic? Probably. Enough to get 15 minutes of relief from chronic pain? Probably. Go back over that again - What images Peter uses! I didn’t think he had it in him. But then I sometimes don’t think I have G*D’s image in me, either. Somehow in wrestling together, these moments, when we call a mutual time-out to laugh at how silly we are being, give us what we need to reenter the fray.


Psalm 16

Year A - 2nd Sunday of Easter or Assured 2
April 27, 2014

Holy Humor Sunday

“I keep the Lord always before me; because he is at my right hand, I shall not be moved.” (verse 8)

Ordinarily one would think that one couldn’t move because their way was blocked by something in front of them, blocking their move. Even a knight of chess that can move around corners can have a way forward blocked.

Traditionally the right hand is an offensive hand, the left being defensive. Right, sword; left, shield. What is it that is offensive but doesn’t move? Doctrine? But that is a different kind of offensive.

Theory: G*D is our right-hand plumb line, holding us true to living an image of steadfast love. 

Reality: we try to be G*D’s right-hand, a pleasure forevermore, and thus not dispensable in the great Correction Day.

It is perversely funny the way we try to wheedle our way into grace.









Tuesday, April 22, 2014

Acts 2:14-32

Year A - 2nd Sunday of Easter or Assured 2
April 27, 2014

Holy Humor Sunday

“Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I have to say.”

Even taking cultural norms into account, we have here a basic discrimination at the start of the Pentecostal movement—men are privileged.

There is nothing like taking a series of selected quotes, piling them together with a narrative they never had and passing it off as gospel truth. I don’t for a moment believe that David foresaw a resurrection of a Messiah. At best a Messiah would be a longer-lived version of David ruling from a political/military/economic throne. Death and resurrection would not apply.

In today’s world it is getting easier and easier to use Peter’s technique to sell everything including a War on Easter. In fact it is getting so easy there is an app for that.




Monday, April 21, 2014

John 20:19-31

Year A - 2nd Sunday of Easter or Assured 2
April 27, 2014

[Can hardly believe it is time to be back to only four lections per week—hope y'all survived the onslaught last week. ~Wesley]

Holy Humor Sunday

Jesus the Jester was well known to the Disciples. That was one of the problems with taking notes on his various teachings. You’d be jotting down class notes and then Jesus would throw in one of his parabolic koans. There was no choice but to stop to get your bearing again. He always seemed to quiz folks on the stuff that got missed after one of his switcheroos.

This accounts for some of the missing sections in stories about Jesus’ life. Fortunately we have found some additional notes from several of the Galilee Shore Irregulars. They never made it all the way to Disciple, much less Apostle, but their notes do fill in a few things as they were only focused on getting the facts, not trying to jockey for position on Jesus’ nearly non-existent curve of a grading system. Being beloved this week and behind his back the next seemed to distract those who had enrolled and paid full tuition. The Irregulars could just focus on getting everything down to take it home and go over it later.

Tam, son of Raziel, and others did write down other “signs” of life, they just didn’t survive the editor’s focus on believing without actual experience. 

Tam reports:
Then, Jesus, Blessed be He, said to Thomas, “Put your finger here in my wrist, or foot, or side. Don’t doubt it is me.”
Then, Thomas reached out to Jesus wrist and put his finger in the hole. There was a loud buzzing sound and Thomas jerked his hand away.
Then, Jesus said, “Gotcha!”
Then, Thomas said, “Yo, Jesus, you got me good! High five, bro.”
Then, Jesus said, “Let’s hope future generations will be as shocked as you and shift from their expectations about the way things are always done and come to appreciate a Great Joke.”


Sunday, April 20, 2014

1 Corinthians 5:6b-8 (Easter Evening)

Year A - Easter Evening or Opened Heart Evening
April 20, 2014

Is Easter a leavening agent, so but a little is needed in the presence of food and water to raise a large life? This asks an open heart to provide the right warmth for yeast and sugar to interact and grow.

Or is Easter artificially induced hot air to puff things up for an hour and have it gone by only three holes into the televised Sunday golf game.

We are to be part of a new batch of G*D-partners, rich in premeditated mercy and intentional forgiveness. This is how we demonstrate our shift from malice (conscious or not) to clarity and brightness.

May the celebration of continued possibilities live on past today. This evening is an opportunity to commit to urging one another toward tomorrow.


Psalm 114 (Easter Evening)

Year A - Easter Evening or Opened Heart Evening
April 20, 2014

Just hours ago we used this same Psalm during a Vigil. Then we hinted at a new symbol that stands between the Edenic rivers in Genesis 2 and a river of life in Revelation 22—a river flowing forth from what was thought to be an empty tomb. I haven’t found a graphic for this and don’t have that gift. Anyone out there able to try to put into visual form the mystery of tomb silence and river gliding on?

Moving from rock to water pooled for us to live by still seems a valuable image and another way of asking whether our heart is more open this evening. Are you less stony and more limpid?


Isaiah 25:6-9 (Easter Evening)


Year A - Easter Evening or Opened Heart Evening
April 20, 2014

As a partner with G*D and Neighb*r we can ask in this night whether one more tear has been wiped away from all faces with tears. There may not be smiles yet, but there can be one less tear. There is still enough for everyone to participate in a feast. 

Those without tears sustain a shroud cast over all others and will drown from the inside, not another flood. Dives will finally give up their place at the feast. While always welcome in a community not under their control, they may not be able to accept that welcome for a long time.

To tear off a corner of the shroud to dab someone’s tears is a participation in the rebuilding of community—a connexion restored. So claim the feast for someone else as they claim it for you. Together we will walk together in the cool of the evening and G*D’s tear will turn to an enormous grin bigger than a circus tent.

Luke 24:13-49 (Easter Evening)

Year A - Easter Evening or Opened Heart Evening
April 20, 2014

A vision of angels by any other name is a vision of life. We are not stuck.

And yet we are slow in agreeing to get unstuck. 7 miles at 20 minutes per mile is a 3 hour, 20 minute conversation. Did the women get it right? Did those who went to see miss something?

How slow our hearts are to be opened. How many Easters have come and gone since you have revisited the silence of Easter, the imagery and symbolism of Easter, and the community of Easter. So has another Easter worn off already?

We could have another long conversation about whether we are to return to Galilee or remain in Jerusalem. Here Luke sets up Pentecost by staying while other witnesses have folks by the seashore. Where was the fish eaten?

We are slow enough to get hung up on the details and miss the meaning of the forest.

The only question this Easter Evening is whether our hearts are any more open tonight than they were in the morning. This is a daily question. A more dangerous way to ask this is whether we experience any more power to see that “repentance and forgiveness of sins” is proclaimed/lived? This is dangerous because it puts more emphasis on the judgment of repentance and less on forgiveness just because. Religious power structures have always arisen at this divide.

So back to this question: is your heart any more open tonight than it was this morning?


Matthew 28:1-10 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

As dawning arrives we hear again that we have been looking in all the wrong places for a next foothold. We’ve been projecting the past into the future without taking into consideration that it must pass through the catalyst of today.

Come, see the grave of yesterday. Set a new goal among the people, Galilee is just one of its names. The community you are living in now is a Galilee. See it anew.

Fear and Joy is better than fear alone.

As a duly authorized rock ready to die to your formulaic rules, be transformed to water to refresh dry bodies. There is work to do together for this rock will need water from another to sustain itself. Together we go forward. 

Wherever you may be this day, May your Fear and Joy dance together until both, assured,  leave the floor together, refreshed and refreshing.

And it was evening and morning, one more day.

[Locally we are expecting rain to begin for the day just after dawn. For the moment I will take that as confirmation of rock to water—may the cooling waters come down and April showers open tombs bring fruitfulness in their time.]


Psalm 114 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Morning will soon be breaking. The vigil is close to an end. Saturday is nearly Sunday.

What might be expected now that the spell of specialness has been broken. A new path where not was seen? A new impossibility of hard-as-flint rock in a dry and thirsty land becoming a pool of water for a dry tongue in a dry body. Out of nowhere, an empty tomb fills to overflowing and rolling every stone away, reshaping them into a multitude of cornerstones and keystones and just lovely little stones in their own right.

Is this a forced conversion to meet a soon to rise sun, because physics will out? Has our slow movement borne fruit? How long is the half-life vigil effect. By Sunday night this will probably have to be revisited.

For now, rock to water seems sufficient to hold and gaze softly upon. More questions will come, but, for now, a breath in, a brief hold, and release. And again. May we soon breathe together.


Romans 6:3-11 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Oh, right. To be born is to die. Belovedness does not exempt us from being buried, becoming as nothing. Belovedness does not promise surprises will only be appreciated.

If there is something worth pursuing, it is going to be something larger than one life can give to it.

The projects we sign on to don’t stop with asking our all. They need more than our all, they need all our all and more. In case that wasn’t clear, they need our corporate all as well as our personal all. So what community we are joined with does make a difference. How inclusive will that community be will be a measure of the worth of the endeavor. A narrow slice of life, like preaching to the choir, has a certain amount of appeal, but if that is all there is we find it soon grows thin.

To claim our death is to consider ourselves dead to narrowness and alive to the surprises that “more” brings. It’s challenges enliven us. This sort of death is worth diving into to see where we surface later. Blessings on your dive.


Psalm 98 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

And so we begin to hum a new song. A bit of meter, a heard tonality comes around. No words but music begins. Sort of like the sea with gentle lapping and thumping breakers. Sort of like a misty rain and drenching monsoon. Sort of like a meadow breeze and mountain gale.

A new song will probably mean many shifts. Judgment, even on the basis of righteousness and equity will have to be rethought. The whole atonement business will finally go bankrupt. There are more things that will have to go. What is not so clear is what the results of a new song will be. About all that is sure is that another vigil will be needed when these new shifts grow old and confining. So we are dealing with the latest new song, not a final new song.

See, hope is creeping back in. There might be more after this more. How’d that happen?


Zephaniah 3:14-20 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Judgment removed. 

With it gone, enemies are, what, also removed? 
With judgment no longer on the table, what happens to the enemy known as myself?

Now, perhaps, “fortune” can be rediscovered. Creed and culture have defined meaning for so long, it will be a new birth to look again for “fortune”—Middle English, from Anglo-French, from Latin fortuna; akin to Latin fort-, fors chance, luck, and perhaps to ferre to carry — more at bear.

There are no straight lines with this sort of fortune. We are to deal with what comes our way as best we can at the time. This means bearing much that can’t be sorted out or understood.

There is no final measure to some absolute good fortune or relative to anyone else. If chance and luck and bearing up are what lies ahead, it will be important to have folks to share with. To share their fortune and to share mine with them. From each according to their fortune and to each according to their lack thereof. In time this won’t balance but it will suit us to a fair-thee-well. 

That misspelling may be one step too far but this far into a vigil brings enough disorientation to finally be silly, grin at it, and let it be. The vigil is not clarifying, excusing, explaining, or bringing a final meaning. Judgment removed.

Psalm 143 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Having met the enemy, my spirit faints within me. Actually it fainted a long time ago which is why the enemy turned out, again, to be me.

I remember my hopes and expectations and dreams of conquest. And now out of warranty, a body of work dumped in a cave and soon to disappear, this empty tomb has become a Pit. There is no teaching available that I have not taught. There is no promise in preservation. Every refuge has a force-field around it set to my wave-length.

Now, when G*D cuts off my enemies and my adversaries, I am cut off, too. It is almost enough to make one wryly grin at the way the world goes round, we force meaning from it like juice from an orange, and when we drink it it tastes like urine.

So it is time for a reset, a reboot, a resignation.

It has been awhile since hearing echoes of steadfast love. It has probably been steadfast while I’ve been battling myself, but there is a sweetness to just the cadence of the phrase. It is a waltz not a marathon. Within its syllables lies “morning” heard here in the night.

Yes, maybe.


Ezekiel 37:1-14 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

There is no question that I am a valley of dry bones. No matter from what perspective, I am very dry. No more ranting sweat. No more sad tears. Dry. Dry.

Lungs dry. Breath dry. Skin dry.

It is not Jesus who has gone AWOL (Absent WithOut [my] Leave), it is I who have been buried by my expectations, my loss of privilege, my claim of dominion.

Can these bones live again? Well, I don’t know and neither do you. Perhaps there is only a decision to not go AWOL (Absent WithOut [my] Life).

Eyes, so dry, blink for relief, blink again, clouded sight, blink and blink and blink some more. Maybe. Maybe. 


Psalm 42 and Psalm 43 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

I say to G*D, “Why have you forsaken me?”

I say to my soul, “Why are you cast down?”

As with all “why” questions, there is no adequate singular response.

Continue the vigil past these questions. There are only a magical number 7 more to go. I suppose it is good to know that this is drawing to a close. As with any therapeutic intervention, this vigil may not come to anything before it is time to close. So, one more step. Why? Well, why not?

You’ve paid deeply to come this far. And yet is it always an option to not hold any longer, but fold. Blessings on your decision.


Ezekiel 36:24-28 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

I’m getting closer to moving on, but moving on not as simply as a minion.

A new heart brings a new relationship.





Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Deep silence pierces even hidden error.

Let the words of my mouth and the meditation of my heart ring true to this deep silence.

.
. .
. . .
. . . .







Proverbs 8:1-8, 19-21; 9:4b-6 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Wisdom invites friends and foe to come and feast. Understanding is not out of reach. We can yet learn. Prudence contains a measure of patience.

Here in the middle of a vision quest we find our immaturity and lay it aside.

Yes, death is real. Loss is no less real. And even reality lies nestled within reality.

So look again. Have I judged this book by its cover? 

Empty tomb and empty cloth mean so much and so little.

Let’s go over this one more time. Be not afraid. Gloria in the skies and field. Dedicated blessing. Lying fallow and learning. Belovedness. Temptations, teachings, healings, one-another. More temptations at an arrest and dignity at a show trial. Death, burial, and emptiness. And here we are. Is there more to walk? What is now mine that wasn’t before?




Baruch 3:9-15, 3:32-4:4 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Why is it my fear and loneliness place me in a land of my enemies rather than my friends who will care for such? Do thoughts actually matter, materialize? Has my response to death brought me to be counted as one dead and powerless?

Is this all because I have discounted all the different Marys along the way? So many male prophets that if you say prophet you mean male and we have a special category for a prophetess. We have so identified G*D and Jesus as of course being male that we attribute to them also war and judgment and death eternal.

Here we hear of “her”. Wisdom living among us, unknown, a provisional gift. Even though portrayed as "the book of the commandments" of an understood to be male G*D, she is more.

Isaiah 12:2-6 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Ah, finally, what will I trust? Of what will I not be afraid?

Am I more fearful of being lost or afraid of not having a loss? Both separate me from well water where lovers meet and secrets are shared. My one story keeps me from all of my experience and tradition. My one story holds new possibilities at bay that don’t fit nicely into allotted slots.

Is it “surely” that G*D is my health and healing? If G*D had not forsaken our hope before, this would be much easier. I am being asked to re-enter old territory of forsakenness and stake out where to drill for a new well while bankrupt.

Praise be for temptations. Praise be for enemies. Praise be for unpeaceful tears. Praise be for loneliness. Praise be for pain and parting. Praise be for death. Praise be for emptiness.

At this point I’ll take the question mark off those and leave them with periods, but I am not ready to give them exclamation points.

Are you still vigiling or have you dozed off like I have, several times?


Isaiah 55:1-11 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

“Ho, everyone who thirsts, come to the waters.”

“Water, water, every where, nor any drop to drink.”

In the midst of a vigil, strange visions come—water of creation, water of destruction, water on which to ride it out, water teaming with leviathans, water releasing doves of belovedness, water of bitterness, and water living.

Trying to stay awake mixes us up. Is it that our thoughts don’t contain mercy naturally and so we need to beg for it and set up rules to enforce mercy artificially? Was that part of our creation not in G*D’s image? Or is our mercy as high as G*D’s ways and thought—sometimes flowing freely and sometimes withdrawn from consideration as hearts are hardened?

Between Saturday and Sunday we waver, drawn in both directions before riding off in all directions. Wait out our loss? Cut our losses and move on?

This vigil business is not easy as we continue our fear and can’t force a new morning of hope.


Saturday, April 19, 2014

Exodus 15:1b-13, 17-18 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

We will dance in the morning, wherever we may be. Wherever we look we see Resurrection needed; Resurrection in process; Resurrection acknowledged. Particularly we see this when we consider our own life and those we walk with.

We are our own best example of the multiplicity of new life. An empty grave is no more than one more example. It is next to impossible to make things static. There is an impulse that won’t stop dancing to its own beat. What would be miraculous is for life to freeze in place, immobilized between fear and flight.

Right now we are caught between Absent Saturday and Assured Sunday. Our vigil is urging us onward while we are still afraid and morose. There is something about absence that makes us want to hang on to it all the harder. Yet, we find our grip loosening. Blessings at this in-between place—half-way across. Even as Breathe—3 is working we are anxious and wanting to speed up to the point of hyperventilating. Then we remember the breath over the deep and see it as a gentle call, a lullaby, a soothing of the dark water and pace ourselves to breathe with the rhythm of the wind.

In your caughtness between yesterday and tomorrow, patience. One breath at a time.


Exodus 14:10-31; 15:20-21 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Another creation story that moves through the deep of chaos. While the wind and spirit of G*D once moved over the face of the deep, it has now penetrated to the bowels of the deep.

Fear rising from behind us, from all the accumulated yesterday, makes every situation ultimate. Here we are, caught between the devil and the deep blue sea (or marshy reed sea). We can only look back and all our mistakes are hot on our tail. We are about reap the consequences of each past misstep or return to a slavery that at least was known.

Our fear fixates us on our fear. We can only look back over our shoulder and thus walk in circles. Our fear keeps us from looking ahead, even if it is dangerous. We can yet do something about tomorrow by what we do today.

Resurrection comes as we put our past behind us for the moment and look onward. “Look, there, something is happening. Everyone, breathe in and on the count of 3, blow. 3. Did you see? Again, breathe; blow. Again.”

And the dark waters, breath-by-breath, part. The waters part just enough.

When finally across, we look back at our fear. “Look. Again, breathe. 3. And we move. One, two, three, four, we glide across the floor. Onward.” 


Genesis 22:1-8-18 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

Creation stories come in a variety of guises. There are those that build and those that transition. Here is a creation story in reverse.

A chaotic deep is not a given. Here chaos comes as a deliberate test, not a state of affairs. Promises have been given. Life is moving along.

Then come G*D, like Mary Poppins, with chaos in her wake. Delete your promise. Kill your son, your gateway to a multitude of descendants (forgetting Ishmael, of course). This command bring dissonance, chaotic and a way to madness.

Who is resurrected here? G*D? Abraham? Isaac? It would be easy to see this as a new beginning for Isaac. We can even see it for Abraham (except for those tales that have Sarah giving him the silent treatment because of what he was willing to do)? Can you see this as a resurrection of G*D who had forgotten showing steadfast love and, instead, demanding it of another.

Finally G*D comes around. G*D also plays an excuse game saying they can see that Abraham intended to kill and that was good enough. Sometimes a resurrection is simply to get back to square one.


Psalm 46 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

We are often gotten by nothing. Our sense of loss turns that into Nothing. We will hang on to bereftness as long as we can. Absent Saturday can continue on for quite some time.

Here in Vigil Time we are to find Nothing melted back into nothing that runs through our fingers like time in a sieve. We look back at all the desolations that have occured to find that there are gaps in our story. Desolation...desolation...desolation....

Litle by little we are drawn through our sense of nothing-left-to-lose to those nothing places. The closer we look, the more we see they are not empty places but filled with decisions to be made about how to live. Choices have been made, time after time, to fall back into a next desolation, but there were choices to be made.

Be still, know that there is a choice to be made, even here. This choice becomes our refuge.

Whether it takes a short or a long time to come to terms with the choices we have, our sense of nothingness begins to fade and color intensity returns. You may need to vigil through Easter Day and the whole Easter Season for this become visceral for you. Don’t give up on a vigil just because it is announced to be over for someone else or for some other purpose. See it through until you can see through it.


Genesis 7:1-5, 11-18; 8:6-18; 9:8-13 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

After looking at a first creation story we skip several more and land on Noah (Yes, take a look at the recent movie).

Here is is not a chaotic deep but broken relationships that start a story which is resolved by a return of a chaotic deep. It is not light that breaks upon the dark, but a frail vessel that rides the waves.

We are vigiling over another chaotic deep, that of death. This time it is not light or a ship, but “nothing” that becomes a sign of a new beginning. Let there be light; let there be an ark; let there be nothing.

We are vigiling to again see nothing and that means everything we thought impossible is being blocked only by our having turned a nothing into a fear to try. To embrace this nothing is to see the face of G*D.


Psalm 136:1-9, 23-26 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

A vigil based on thanks pushes us in the direction of anticipating a new great thing that will be visible to us and all in just a moment or two. It is out of our thanks that a new world is born.

There is still a sense of difficulty in the present that we are trying to cover up with a patina of thanks. We can positive-think our way through—just focus on the good G*D who gets us out of trouble, not that other G*D who holds us to account and responsibility so intentionally bad things happen to us otherwise good people.

This Psalm reprises a Genesis creation story and places us into its natural continuation. G*D started everything and wants everything to continue, so focus on G*D’s steadfast love, not our current sense of loss. Eventually we will be able to see our current loss as but a moment of forgetfulness which is not real.


Genesis 1:1–2:4 (Vigil)

Year A - Easter Vigil or Hopeless Hope Vigil
April 19/20, 2014

A Vigil is a religious ritual prior to a special event and/or a watchfulness in place of sleep.

So how much can be presumed in an Easter Vigil?

Do we already know the outcome and so are trying to heighten an experience through sleep deprivation, a variant to drug use? This can lower the liminal threshold to move us toward extraordinary significance that sets our 2014 experience above even a first Mary-at-the-grave experience.

Do we continue Absent Saturday and deepen that with a time to officially recognize our hopeless condition? This can raise the bar of surprise so we will attend to a new way forward for our life and our life together.

Liturgically Easter Vigil is a spoiler alert for Easter Day. It is the beginning of the Easter season, sort of a reverse Ash Wednesday.

And so we begin with a creation story here at what is supposed to be a new creation through resurrection rather than a Word.

Try retelling Easter as a creation story. In the beginning when G*D was resurrecting Jesus the grave was formless void and darkness covered the deeps of Sheol, Hades, and Hell while light was gently breaking from within a stone-cold tomb . . . . (Your turn to take it further—you might try this with a group doing a progressive story where one person starts and the next carries the story one step further and around it goes.)


1 Peter 4:1-8 (Saturday)

Year A - Holy Saturday or Absent Saturday
April 19, 2014

Oh sure, deny the denials of life. You can no more give up your human desires than you can escape a gravity field of G*D. To deny your supposed negative passions will also deny your hoped for positive passions. You don’t need to express them, but they cannot be denied. To deny them is to not give an accurate account of your life.

This day is an opportunity to discipline ourselves regarding hope. Without hope that it will make a whit of difference, we commit to love one another, nonetheless.

That which we had counted on, steadfastly, proved to be quite frail. Death came all too easily (which is not to say it was faked), no legs were broken to hasten suffocation. What we wanted to be a loud cry wrecking the world and setting it right turned out to be a last gasp for a last breath and then no more. Not a hoped for bang, but a whimper.

And now a stone-rolled dark tomb. We are reduced from grunt to silence. Only motions are left. We will be gentle and kind with one another. It is the most we can to. Perhaps, in time, more will come; our desires, in both kinds, will return. There is no explaining our reliance upon our memory of a last command. Was it real or not? Whatever. That word, for whatever reason, continues to echo within. And so we do our best to love one another even when love is lost. And Simeon’s blessing comes around; with a sword in our soul we pull out our beads and recite:
Hail Mary, full of grace. The Lord is with thee.
Blessed art thou amongst women,
and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners,
now and at the hour of our death. Amen.

We will love one another until our death.

Tomorrow.


Psalm 31:1-4, 15-16 (Saturday)

Year A - Holy Saturday or Absent Saturday
April 19, 2014

“Save me in your steadfast love.”

When life gets desperate, we pull out our last gasp. Beyond our ability to hope any longer is some even deeper understanding beyond our understanding that a cosmos-wide force of love will find an unexpected encounter with our life, even as does that of the elusive neutrino.

Finally, without expectation, we simply ask to have our grief observed. Not even acknowledged, just impassively, peripherally glimpsed.

Today is an opportunity to practice absence to such a degree that we will be filled with an assurance of being beloved, anyway. Whenever a smidgeon of hope arises, let it be as any distraction, momentarily present and set aside. To get distracted by hope before encountering steadfast love will weaken our resolve to live steadfastly, no matter what.

In some ways this pericope is the exception to the sense of absence needed in this day. Don’t let that distract you, tempt you out of absence too soon. Your dark day of the soul is needed, even as it is a trial.


Lamentations 3:1-9, 19-24 (Saturday)

Year A - Holy Saturday or Absent Saturday
April 19, 2014

In G*D’s forsaking Jesus, we are forsaken. A never-ending story of Nothing, of darkness devoid of light, turns our knees to jelly, our strength to the shakes. There is only past, no present and definitely no future. Prayer is simply irrelevant. Our paths were illusion and we are well and truly lost, homeless.

Perhaps in some far distant reincarnation we will find hope still lives within us, even if unrecognized in this moment. Perhaps this is all part of a larger mercy that will become evident to our great-grandchildren. For now there is no morning; even our faith in physics fails, the sun is stuck on hold under our feet never to rise again.

It is possible to go here and survive. (Read your Stephen R. Donaldson.) Our culture, our habits, our time constraints, our fear of its truth all keep the depth of this lamentation at bay. It becomes something to read about, but not to experience. If there is no dark of day, there is no light in the dark.


Job 14:1-14 (Saturday)

Year A - Holy Saturday or Absent Saturday
April 19, 2014

Time to get out paper and pencil (or fountain pen—my latest is an inexpensive Hero from China though I usually use a Blue Lamy Safari 1.1 italic nib with Noodler’s English Rose with Black Swan ink).

Down an edge of the paper write the following understandings with enough space to allow for a couple of sentences between.
a flower grows only to die
in the dark shadows are absent
dirt is dirt
we die; we expire
there is no awakening the dead

Now the tough part that should take at least 15 minutes. Reflect and write where you are experiencing these realities. Does the same response show up as a refrain in each setting? Is there a different experience for each? Where do you have several examples clamoring for attention? Where is there only silence?

Attend to your losses, your silences, until you can only sit numb. To do less is to say this Paschal Triduum is fluff, of no consequence, was maybe helpful to someone a long time ago, but not worth attending to today. No numbing loss; no surprise for you at hope’s return.


Matthew 27:57-66 or John 19:38-42 (Saturday)

Year A - Holy Saturday or Absent Saturday
April 19, 2014

As usual with two accounts, there are similarities and differences between the tellings. The major difference is the Matthean addition about guarding the tomb for fear that the disciples would be as duplicitous as were the Chief Priest and paid-for mob. Knowing the power of lies they were concerned that a big one could counter their big one and people would remember only the last lie they heard (“the last deception would be worse [for us] than the first”).

The only thing the fearful ones forgot was that you can roll lies over truth for a while, but “at the length truth will out”. The only alternative is to keep building the lie bigger and bigger over time. Even here it will eventually fall of its own weight.

A second difference is that Nicodemus, who only appears in John, in John reappears with an affirmation of Jesus with a boat-load of expensive spices instead of questions or a voice of reason/moderation.

The similarity is testimony that Jesus is dead. Dead and gone. Gone as far as effectively being in Sheol or Hades or Hell. There will be no Nicodemus-like reprise. Jesus is erased from this world. The guards of Matthew and our experience will both confirm that dead is dead.

The loss of Friday is shock. The loss of Saturday is resignation, not awe.

Though it is day, it is as dark as a sealed tomb where not even hope tiptoes.

Spoiler alert—Note well that without resignation there is no resurrection. This makes it very difficult for us today to experience Mary Magdalene and another Mary simply sitting across from the tomb. If they are too numb to do anything but sit and sense movement across the way and we are not numb about the crucifixions going on in our own context with trafficking, intentional denial of health care to the poorest, continued discrimination of LGBTQ people and immigrants without papers, increased gap of purchasing power, blocked decision-making, increased weather events, and so much more, we won’t be able to finally return to life to witness to changes necessary for our common life to rebound and flourish. Eventually Mary will come back to life and be a source of life for many. May we know how bad it is, there is no rescue on the horizon, we are alone.

Only when this Saturday is real will we take our part. Blessings on those who have lost all, who have nothing left to lose, for they are free to change and bring change.



Friday, April 18, 2014

Hebrews 4:14-16; 5:7-9 (Friday)

Year A - Good Friday or Annihilation Friday
April 18, 2014

What is our confession, our affirmation? It is not that we have a High Priest who will make such for us.

Jesus did not presume upon his privilege to escape travail (a three-stake implement of torture). It is too easy to interpret non-presumption as obedience. This sort of decision is not just an act of obedience. It takes a mature person able to enter into the decision to not escape and to make it their own.

Note that in our day we also see that participatory maturity can be seen, instead, as fanaticism—the difference is between how wonderful we are in our maturity and how dastardly they are in their terrorism. While not wanting to equate these two, our major use of this sort of language is to privilege ourselves with the moral high ground of good obedience, not bad obedience.

Obedience learned through suffering is provisional or foxhole obedience. When the trauma is over, so is the obedience. It turns to unquestioning rote or the relief of disobedience. This type of obedience really can’t be healthily passed on. It establishes a do-as-I-say-because-I-say-it relationship.

Perhaps it is enough to simply say, the one we follow as partner is one who can sympathize with weakness even as they can lead us to love beyond our limits. These two actions complement one another and set the ground for transformation.


Hebrews 10:16-25 (Friday)

Year A - Good Friday or Annihilation Friday
April 18, 2014

Where there is forgiveness, there is no longer any offering for sin. The life of Jesus, and those he mentored, is merciful, forgiving. This is not just a momentary accomplishment, but a life-time achievement.

If you are not going to claim the power of forgiveness as a key key to the presence of G*D, there is nothing that Jesus’ death does that will substitute it for your responsibility to forgive.

Even here in the midst of a temptation to idolize crucifixion, we hear these strange and powerful words: “Let us provoke one another to love and good deeds.”

Jesus shows we can make it to and past the consequences of loving good deeds in the midst of a greedy and privileged culture. To claim any given moment of a nation to be the pinnacle of morality is an exercise in futility. Only a brief moment in time will reveal that the official history is but a cover for extending the current power structure one day more. The alternative history (read your Howard Zinn) always reveals a liberation rising from the grassroots to break through the cement (thank you Malvina Reynolds). We arrive at a better tomorrow by a whole series of sequential or persistent actions, not by protecting wealth and privilege with guns and armies.

Indeed, let us meet together in all our confusing and contradictory ways. Only in this time of meeting can we each provoke one another to love and good deeds. When we lose this connection, we lose our basic mission that has come at such a cost to so many. 

Today reflect on this image I found in Korea. I’m told the dress is of a scholar and the cross is a backpack I saw farmers in the community using for their chores. Scholars and workers are crucified for the wealth and power of a few. Listen to both saying, “We can do better.” This provocation to love and good deeds is the call we need to hear. Mourn death, yes, but do better.



Psalm 22 (Friday)

Year A - Good Friday or Annihilation Friday
April 18, 2014


One might almost think that a goodly portion of the Paschal Triduum is based on Hebrew Scripture quotes, repurposed with a twist, to make Jesus a G*D. Quoting the Psalms might make us want to take a look at them in their own right, but with these quotes it is more likely the Gospel writers were redefining the Psalms rather than honoring them.

At best we can play along with Nikos Kazantzakis’ Last Temptation of Christ and remember the first temptations after Jesus’ baptism were all responded to with quotes from the scriptures of Jesus’ time. The quotes drive us back to the originals. Note the Jewish tradition to read this Psalm on Purim, a celebration of the saving of a later exiled community. Thus Psalm 22 is a communal psalm, not an individual one; it is a psalm of community restoration, not about a Messiah.

For this year, re-view the last verses,
In such a time as this, so live today that a people yet unborn will have echoes of steadfast love and affirmations that new life is already present if they are willing to risk their personal life for the benefit of all.


Isaiah 52:13 - 53:12 (Friday)

Year A - Good Friday or Annihilation Friday
April 18, 2014

How do you play with “bearing sin” and “revealing love”?

Our language is made even more difficult than usual for communicating when we say one thing to mean another.

If all we hear upon growing up is sin talk, it is difficult to later hear its derivation. There is nothing that can not grow from an initial impulse to love/create/release. Even sin is a subset of love—its absence or being redirected by some entitlement desire.

Note that no matter how despised and rejected, oppressed and afflicted, this beloved one might be, they are still a beloved. Even if ground into the ground the amazing reality of their presence cannot be reduced beyond belovedness. Their steadfastness, even to death, only reveals a larger love before which the hardest head and coldest heart will be seen.

Bearing sin here is not the bearing of sin of others, taking responsibility for the sin of others, but to recognize that it is the sins of others that brought about this perversion of justice. This can be heard in a comment from the Jewish Study Bible regarding verse 53:4-6:
Either the servant suffered on behalf of the speakers (i.e., the guilty were not punished at all), or he suffered along with the guilty, even though he himself did not share in the guilt of his fellow Israelites. The former idea (i.e., the notion of vicarious suffering) would be unusual for the Bible; the latter idea (the idea of corporate guilt) is not.

Again, how do you play with “bearing sin” and “revealing love”? Which is vicarious, a substitute for real life? Which is prophetic, a demonstration of how far we have gone astray together?


John 18:1 – 19:42 (Friday)

Year A - Good Friday or Annihilation Friday
April 18, 2014

Prelude to all the crucifixion business is a context often overlooked. “I will continue to reveal the love with which I have been loved is also in others.” (John 17:26)

Without this grounding the beginning and rest of this pericope loses focus. “When Jesus had finished speaking/praying . . . .” (John 18:1)

This pushes us again in a direction against ancient atonement theories. All that follows here is not about some sacrifice to set things right, but a continuing revelation that life is already right if we would attend to its blessing of automatic belovedness. We come pre-blessed.

Look again at the actions:
  • Jesus steps forward to initiate contact with his confronters
  • Jesus admonishes violence, even that of his “protectors”
  • Jesus drinks the cup of consequence for loving even enemies
  • Jesus deals with accusations by sticking to facts in the open
  • Jesus refutes an appeal to power with silence
  • Jesus bears the consequence of revealing love in a retributive world
  • Jesus binds together a new family
  • Jesus continues to thirst for mercy for himself and all
  • Jesus offers back his spirit of love instead of rising as a spirit of judgment


May we learn to reveal the love with which we have been loved is already present in others. This day reveals prevenient grace, not the cheap grace of my benefiting from the loss of another.


An Easter Stone (Easter)

Year A - Easter or Assured
April 20, 2014

An Easter Stone

tell us again about the stone
how an earthquake came
and an angel spoke
giving directions to follow

tell us again about the stone
how it was already rolled away
and an angel waited with a word of “Peace”
that did not dissipate fear

tell us again about the stone
how it was already rolled away
and two angels snuck up
leaving us wondering

tell us again about the stone
how it was already rolled away
providing such a wonderful mystery
let’s explore this more

tell us again about the stone
each way of telling it surprises
our resigned ears
and excusing tears

tell us again about the stone
cast aside to be forgotten
and became a cornerstone of remembrance
how steadfast love remains

tell us again about the stone
as silent witness to death’s death
and not so silent rock-and-roll
celebrant of none-the-less

tell us again about the stone
when we forget about the stone
we roll it over and throw it at
those we are to love

tell us again about the stone
yes about the stone
for we keep forgetting
about the stone


Thursday, April 17, 2014

1 Corinthians 11:23-26 (Thursday)

Year A - Maundy Thursday or Courage Thursday
April 17, 2014

Renewed verse:

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, remember you are strengthened to practice the Lord's last “command” until he comes: “Love one another, even betrayers as well as strangers, and widows and children.”

Note: This is another opportunity to remember that Maundy Thursday is about Foot Washing and Loving One Another, not Communion/Eucharist. We get distracted by tradition (ritual) as much as we might learn from it (service).

Psalm 116:1-2, 12-19 (Thursday)

Year A - Maundy Thursday or Courage Thursday
April 17, 2014

What vow is payable to a G*D of steadfast love?

Is it not the practice of steadfast love for others?

Rebuttal?


Exodus 12:1-4, (5-10), 11-14 (Thursday)

Year A - Maundy Thursday or Courage Thursday
April 17, 2014

Passover anticipates Exodus. Crucifixion anticipates Easter. What are you anticipating?

Blood has been and continues to be a sign of release. Blood brothers and sisters take a step deeper into a relationship. Blood is a part of birth. Spilling our heart’s blood in passionate prophecy symbolizes the depth of a call. Blood is memorable. Where blood is visible new life can take place.

This can all be contrasted with hidden blood of others to prop up our privilege. All manner of coerced blood of other’s bodies for my profit brings eventual destruction.

For now simply remember that the lamb was to be divided in proportion to those feasting. If This day of being commanded to love one another means nothing else, it means we are to share proportionally. If you know nothing other than Capital desires to mimic humans by way of a command to Multiply, to Profit, you know that, in human terms, proportionality then takes a back seat to accumulation. This day is a lesson in basic communal economics. Listen and learn. We only make it together, together.







John 13:1-17, 31b-35 (Thursday)

Year A - Maundy Thursday or Courage Thursday
April 17, 2014

Goal: to love deeply, to the end of time.

Love through dismissal as crazy or irrelevant. Love through threat and abuse. Love through success and pain. Love through betrayal by self and others.

Knowing we are beloved is a starting place for knowing others are beloved. Belovedness takes off its power tie and carries a traveling towel to freshen sweaty brows and soothe tired feet. Whether understood or not, we wash clean both reluctant saint and aggressive betrayer.

Actually living out our goal brings us to a moment of separation. We are all on different stages of journey and model for others how to journey. Everyone will have a different path and so we are not in lockstep, but each following their way to a common goal. We can actually end up at the same place, but our various ways there may make it seem to be unique.

At any rate, the bottom line for disciples is the same as for their mentor, to love deeply, to the end of time. Given the variety of paths, this is all we have in common. By this we and others will know we are all part of a larger project whose nature and name is love. It is enough.







Acts 10:34-43 (Easter)

Year A - Easter or Assured
April 20, 2014

If Easter does not lead to a vision of “no partiality”, “no respecter of privilege”, “treating all alike”, “not playing favorites”, “not considering some to be better than others”, “treal everyone on the same basis”, then it is not Easter.

If Easter is only about “Heaven, later” or “Triumph, now”, we are among people most to be pitied; we will have taken a crack in the cosmic egg and used it for our immediate ends.

10:36 — Jesus preaches a radical peace that grows from repentance and humility.

10:38 — This comes from an interpretation of Baptizer John that focuses on going about doing good.

10:43 — We can join “this” parade by “believing” (that is, actually doing good). 

What will be the practical effect of Easter? Ritual bonnets or reform from our various discriminations that keep us from doing good because of who “they” are?


Colossians 3:1-4 (Easter)

Year A - Easter or Assured
April 20, 2014

If to be raised with Christ is to be born with Christ, we are, above all, to seek the well-being of earth and neighbor—“Peace on Earth, Good Will to all” and all that.

At best this is a reflexive admonition—set your mind on things that are above for that will drive your right back to setting your mind here.

So be an anonymous Christian (read your Rahner) in the same way that Jesus was an anonymous G*D—born in a manger, growing quietly, engaging an intentional mission in and for creation and people.

This is not about some end-of-time scenario, but what are you revealing right now about what constitutes common good for earth and others. If this is not attended to, any other speculation about later simply will fail to apply.

Claim your place as G*D’s right-hand person and affirm all that comes with that responsibility.