clayton faulkner

Dr. Rollins has some interesting thoughts on the problems inherent in contemporary worship services. Read the full post here:

What if church is the place we go precisely to escape worship music, instead singing songs that invite us to turn our backs on some ultimate solution and affirm the life we find ourselves in? A place where the art encourages us to find meaning, beauty and goodness in our world rather than in something beyond it?

Excerpt from Easter sermon by Nadia Bolz-Weber:

Once upon a time, the God of the Universe was basically fed up with being on the receiving end of all our human projections, tired of being nothing more to us than what we thought God should be: angry, show-offy, defensive, insecure, in short, the vengeance-seeking tyrant we would be if we were God. So, at that time, over 2,000 years ago, God’s Loving Desire to really be Known overflowed the heavens and was made manifest in the rapidly dividing cells within the womb of an insignificant peasant girl named Mary. And when the time came for her to give birth to God, there was no room in our expectations – no room in any impressive or spiffy or safe place. So this God was born in straw and dirt. He grew up, this Jesus of Nazareth, lefthis home, and found some, let’s be honest,  rather unimpressive characters to follow him.  Fishermen, Tax collectors, prostitutes, homeless women with no teeth, people from Commerce City, Ann Coulter and Charlie Sheen.  If you think I’m kidding…read it for yourselves.  These people were questionable. So, with his little band of misfits Jesus went about the countryside turning water to wine, eating with all the wrong people, angering the religious establishment and insisting that in him the kingdom of God had come near, that through him the world according to God was coming right to us.  He touched the unclean and used spit and dirt to heal the blind and said crazy destabilizing things like the first shall be last and the last shall be first, and sell all you have and give it to the poor.

And the thing that really cooked people’s noodles wasn’t the question “is Jesus like God” it was “what if God is like Jesus”.  What if God is not who we thought?  What if the most reliable way to know God is not through religion, not through a sin and punishment program, but through a person. What if the most reliable way to know God is to look at how God chose to reveal God’s self in Jesus?

 

The texts assigned in the Revised Common Lectionary for Good Friday of Holy Week are Isaiah 52:13-53:12 (the Suffering Servant endured our pain), Psalm 22 (My God, my God, why have you forsaken me?), Hebrews 10:16-25 (Jesus our Great High Priest gives us confidence), and John 18:1-19:42 (the Passion of our Lord Jesus).

From With One Voice by Reggie Kidd (p. 88-92):

He hung alone. Well, not completely alone. There were the thieves – one a new friend, one a scoffer. There were the three Mary’s, his own mother among them. There were the soldiers, doctors of pain and humiliation. And there was the crowd, wagging their heads and hurling abuse. Although Jesus was not completely alone, he was. He was left desolate by the One whose presence truly mattered. God’s Son lifts a bitter dirge of forsakenness to a Father who promised he would never abandon his own. He who knew the Father’s voice from eternity and was the author of sound for all creation heard nothing but silence. God seemed for an instant to be an atheist. Jesus, feeling the presence of the Father being withdrawn from him, quotes one of the laments David gave to Israel in Psalm 22. To know the God who is, is to look to him even when he won’t make eye contact. To know the God who keeps covenant is to sing to him, even, perhaps especially, when you fear he may not be listening.

When I Survey the Wondrous Cross, hymn by Isaac Watts (1707):

When I survey the wondrous cross
On which the prince of glory died,
My richest gain I count but loss
And pour contempt on all my pride.

Forbid it, Lord, that I should boast
Save in the death of Christ, my God;
All the vain things that charm me most,
I sacrifice them to His blood.

See, from His head, His hands, His feet,
Sorrow and love flow mingled down.
Did e’er such love and sorrow meet,
Or thorns compose so rich a crown?

Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all.

The texts assigned in the Revised Common Lectionary for Tuesday of Holy Week are Isaiah 49:1-7 (Servant mission in the world), Psalm 71:1-14 (they say, “God has abandoned him.”), 1 Corinthians 1:18-31 (cross is foolish to world, wisdom of God), and John 12:20-36 (Jesus speaks about his death).

John 12:23-26 (New Jerusalem Bible):

Jesus replied to them: Now the hour has come for the Son of man to be glorified. In all truth I tell you, unless a wheat grain falls into the earth and dies, it remains only a single grain; but if it dies it yields a rich harvest. Anyone who loves his life loses it; anyone who hates his life in this world will keep it for eternal life. Whoever serves me, must follow me, and my servant will be with me wherever I am. If anyone serves me, my Father will honour him.

From Chapter 9 of the Didache concerning the Eucharist:

Now concerning the Eucharist, give thanks this way. First, concerning the cup:

We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever.

And concerning the broken bread:

We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever.

But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, “Give not that which is holy to the dogs.”

Commentary from Audrey West:

Where is Jesus? He is with the Father (1:1; 14:11), and he dwells among us (1:14; 14:23). He is leading his followers to eternal life as he moves toward the hour of his death (12:32-33). Before much longer he will be “lifted up” on the cross (12:32, 34; 8:28) where he will lay down his life for his friends (15:13). Even as a grain of wheat falls to the earth in order to fulfill its true purpose, Jesus is lifted up from the earth in order to fulfill his, so that he may draw all people to himself. (12:24, 32). It is there, at the cross, that we will see his glory (17:24).

I have decided to do a series of posts for Holy Week 2011. I’ll post at least once each day of Holy Week. Not everyone may realize there are lectionary texts assigned for every day of Holy Week (not just Maundy Thursday, Good Friday, and the Vigil). So I will post the texts for each day, possibly some comments, and probably some quotes from others to help us reflect.

As a way of introduction to Holy Week, a quote from Robert Webber [Ancient-Future Time: Forming Spirituality through the Christian Year (Grand Rapids: Baker Books, 2004), 118-119]

As I contemplated the spiritual journey of Holy Week . . . I knew this was not a week for shopping, vacation, parties, or hilarity. I sensed this was the week that above all weeks was to be set aside for the journey into death. I knew the worship of the church would take me by the hand and lead me step-by-step into the experience of death and rebirth, if I would allow it to do so. I resolved then and there to walk in the way of the cross. I purposed to make this the week God intended it to be for me, a week of intense spiritual struggle–and reward!

The texts assigned in the Revised Common Lectionary for Monday of Holy Week are Isaiah 42:1-9 (the Servant is a light to the nations), Psalm 36:5-11 (all humanity finds shelter in the shadow of your wings), Hebrews 9:11-15 (Christ came as High Priest), and John 12:1-11 (Mary anoints Jesus).

Hebrews 9:11-15 (New Jerusalem Bible):

But now Christ has come, as the high priest of all the blessings which were to come. He has passed through the greater, the more perfect tent, not made by human hands, that is, not of this created order; and he has entered the sanctuary once and for all, taking with him not the blood of goats and bull calves, but his own blood, having won an eternal redemption. The blood of goats and bulls and the ashes of a heifer, sprinkled on those who have incurred defilement, may restore their bodily purity. How much more will the blood of Christ, who offered himself, blameless as he was, to God through the eternal Spirit, purify our conscience from dead actions so that we can worship the living God. This makes him the mediator of a new covenant, so that, now that a death has occurred to redeem the sins committed under an earlier covenant, those who have been called to an eternal inheritance may receive the promise.

A quote from James Alison (in “Some Thoughts on the Atonement”):

This puts many things in a slightly different perspective from what we are used to. It means, for instance, that the picture of God in the theory that we have that demands that God’s anger be satisfied is a pagan notion. In the Jewish understanding it was instead something that God was offering to us. Now here’s the crunch with this: the early Christians who wrote the New Testament understood very clearly that Jesus was the authentic high priest, who was restoring the eternal covenant that had been established between God and Noah; who was coming out from the Holy Place so as to offer himself as an expiation for us, as a demonstration of God’s love for us; and that Jesus was acting this out quite deliberately.

Some of my old acquaintances know that I’m in a different space now. If you knew me from school, or from seminary, or from ministry pre-2007, I don’t hold all the same theories and beliefs that I once did. That being the case, the praxis (practicing idea) of my ministry has evolved. It’s all about the journey and what you learn along the way. I don’t claim to be right about everything, but this is the place where God has currently led me, and I want to share some of it.

In recent years I have experienced a paradigm shift in my understanding of the sacraments. I have moved from serving in and being schooled by the “believer’s baptism” tradition, to serving in and being opened up to the “infant baptism” tradition. I recently read a book by Leonard J. Vander Zee’s called “Christ, Baptism and the Lord’s Supper.” A chapter entitled “Christ Is the Quintessential Sacrament” (p. 45-51) successfully captures many of the suppositions I have experienced in my sacramental shift.

“Paul calls Christ the visible “icon” of the invisible God (Col 1:15), and analogously, the sacraments are visible and material signs to us of the now invisible Christ.” (p. 45-46) To paraphrase, in the incarnation God came to us in the form of Jesus Christ, and now Jesus Christ comes to us in the form of the sacraments (baptism and Eucharist). One of the first steps in my shift was the recognition that Christ is present in the elements of the Eucharist. If Christ is truly present everywhere and “in him all things hold together” (Col 1:17), then the celebration of the Lord’s Supper can be more than a private remembrance and personal reflection. It can also be prolepsis – the eager anticipation of the feast to come at the wedding banquet of the Lamb. This quote from Vander Zee about the “invisible Christ” reminds me of a quote from C.S. Lewis in “The Weight of Glory“: “Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses. If he is your Christian neighbour, he is holy in almost the same way, for in him also Christ vere latitat, the glorifier and the glorified, Glory Himself, is truly hidden.” There is an acknowledgment of the inherently “tov” nature of man, a Hebraic concept. What God has created is good, and the goodness of Christ is always present despite common distortions and diminutions. If Christ is truly “hidden” in our neighbor, Christ is possibly more visible around us than we think.

“It seems to me that the Bible and the early church fathers spoke very differently about how God’s grace in salvation comes to humanity. In the biblical worldview, God decisively acted in Christ so that the whole course of human history has changed. God’s action in Christ places every man and woman’s relationship to God on a whole new basis. God is reconciled to them. Jesus Christ is Lord of all. All humanity, all of Adam’s race, has been regathered into the one new humanity, under the headship of the new Adam.” (p. 48) The next step in my sacramental shift was an awakening to the lack of control we have in God’s relationship with us. As it was in previous covenant-relationships with God’s people, God is both the initiator and fulfiller of the covenant. We basically just have to let it happen.

“Apostolic preaching is not shaped around the announcement of a hypothetical possibility that you will be given salvation if you believe in it. It is based on God’s stupendous act of reconciliation that through his Son involves all humanity and, through his death and resurrection, reconciles all of humanity to himself. ‘You are reconciled, so be reconciled.’” (p. 50) Reconciliation and the sacramental life have less to do with your beliefs about what happens during Eucharist or who is illegible to be baptized and what that baptism means. It is more about the way you live the other six days a week. It is more about seeing and treating other people through the lens of your reconciliation. In the parable of the sheep and the goats (Matthew 25:31-46), neither the righteous nor the eternally punished ones know what determined their fate. They both ask the question “When did we see you?” Their fate was determined on whether they acted with kindness toward their neighbor. Maybe Lewis was right. Maybe our neighbor is even more sacramental than the meal and the water?

From Alexander Schmemann, Of Water and the Spirit, (St. Vladimir’s Seminary Press, 1974), p. 74-75.

“We know already that the unvesting of the catechumen before Baptism signified the rejection by him of the “old man” and the “old life,” that of sin and corruption. It is indeed sin that revealed their nakedness to Adam and Eve and made them conceal it with vestments. But why were they not ashamed of their nakedness before sin?  Because they were vested in divine glory and light, in the “ineffable beauty” which is the true nature of man. It is this first garment that they lost, and they “knew that they were naked” (Gen. 3:7). But then the post-baptismal vesting in the “robe of light” signifies above all the return of man to the integrity and innocence he had in Paradise, the recovery by him of his true nature obscured and mutilated by sin. St. Ambrose compares the baptismal robe to the vestments of Christ on Mount Tabor. The Transfigured Christ reveals perfect and sinless humanity as not “naked” but vested in garments “white like snow,” in the uncreated light of divine glory. It is Paradise, not sin, that reveals the true nature of man; it is to Paradise and to his true nature, to his primordial vestment of glory, that man returns in Baptism.”

Eucharist is recognition. It is the full realization that the one who takes, blesses, breaks, and gives is the One who, from the beginning of time, has desired to enter into communion with us. Communion is what God wants and what we want.

Henri J. M. Nouwen, With Burning Hearts, Orbis Books, Maryknoll, NY. p. 88-89.

“The holy art of worship seems to have passed away like the Shekinah glory from the tabernacle. As a result, we are left to our own devices and forced to make up the lack of spontaneous worship by bringing in countless cheap and tawdry activities to hold the attention of the church people.” –A.W. Tozer