28 March 2010 Luke 23:1-49

Luke 23:1-49

Then the assembly rose as a body and brought Jesus before Pilate. They began to accuse him, saying, ‘We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.’ Then Pilate asked him, ‘Are you the king of the Jews?’ He answered, ‘You say so.’ Then Pilate said to the chief priests and the crowds, ‘I find no basis for an accusation against this man.’ But they were insistent and said, ‘He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.’

When Pilate heard this, he asked whether the man was a Galilean. And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. He questioned him at some length, but Jesus gave him no answer. The chief priests and the scribes stood by, vehemently accusing him. Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. That same day Herod and Pilate became friends with each other; before this they had been enemies.

Pilate then called together the chief priests, the leaders, and the people, and said to them, ‘You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. I will therefore have him flogged and release him.’

Then they all shouted out together, ‘Away with this fellow! Release Barabbas for us!’ (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) Pilate, wanting to release Jesus, addressed them again; but they kept shouting, ‘Crucify, crucify him!’ A third time he said to them, ‘Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.’ But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. So Pilate gave his verdict that their demand should be granted. He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.

As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. But Jesus turned to them and said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For the days are surely coming when they will say, “Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.” Then they will begin to say to the mountains, “Fall on us”; and to the hills, “Cover us.” For if they do this when the wood is green, what will happen when it is dry?’

Two others also, who were criminals, were led away to be put to death with him. When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. [[ Then Jesus said, ‘Father, forgive them; for they do not know what they are doing.’]] And they cast lots to divide his clothing. And the people stood by, watching; but the leaders scoffed at him, saying, ‘He saved others; let him save himself if he is the Messiah of God, his chosen one!’ The soldiers also mocked him, coming up and offering him sour wine, and saying, ‘If you are the King of the Jews, save yourself!’ There was also an inscription over him, ‘This is the King of the Jews.’

One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ Then he said, ‘Jesus, remember me when you come into your kingdom.’ He replied, ‘Truly I tell you, today you will be with me in Paradise.’
The Death of Jesus It was now about noon, and darkness came over the whole land until three in the afternoon, while the sun’s light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, ‘Father, into your hands I commend my spirit.’ Having said this, he breathed his last. When the centurion saw what had taken place, he praised God and said, ‘Certainly this man was innocent.’ And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.

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Our lectionary for this Sunday, Palm Sunday, is Luke's version of the passion story. It is very rich in details. When you read this notice the charges against Jesus and who makes them. Notice how Herod's attitude toward Jesus and how it changes. Notice Pilate's attitude toward Jesus and the Chief Priests.

Pay attention to the conversations of the criminals who were crucified with him. Notice too the centurion and his words after Jesus' death.

Where are the disciples?

What does Luke want us to know about Herod, Pilate, the chief priests, the criminals, and Jesus?

March 21, 2010 John 12:1-8

John 12:1-8

Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (the one who was about to betray him), said, ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me.’
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This story is one of the few that appears in all four gospels: Mark 14:3-9, Matthew 26:6-13, Luke 7:36-50, and John 12:1-8. The versions differ from each other in details, but in all four: a woman anoints Jesus with an expensive perfume, someone objects to the extravagant display of devotion, and Jesus defends her. John is the only Gospel to identify Judas as the one who objected. I take it that this story must have had special significance for the early church. There are a limited number of reasons to perpetuate a story. One of those is to justify a practice, belief, or ritual. If someone criticizes a church's "waste" of money on fine altarpieces, expensive cathedrals, or other extravagant displays of wealth one only need to point to the gospels for justification. Moreover, if the apologist uses John's gospel he is inferring that the questioner is less than honest.

Putting John's parenthetical comments about Judas aside consider Judas' question.

Why should so much money be "wasted" in honoring one man instead of being spent on mission?

How can a place of worship justify extravagant buildings and art when members of the community are homeless and hungry?

What is an appropriate salary and benefit package for the CEO of a non-profit?

What percentage of a church's income should go to mission?

Luke 15:1-3, 11-32 March 14 2010

Luke 15:1-3, 11- 32

Now all the tax-collectors and sinners were coming near to listen to him. And the Pharisees and the scribes were grumbling and saying, ‘This fellow welcomes sinners and eats with them.’ So he told them this parable:

‘Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? When he has found it, he lays it on his shoulders and rejoices. And when he comes home, he calls together his friends and neighbours, saying to them, “Rejoice with me, for I have found my sheep that was lost.” Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who need no repentance.
‘Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? When she has found it, she calls together her friends and neighbours, saying, “Rejoice with me, for I have found the coin that I had lost.” Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.’

Then Jesus said, ‘There was a man who had two sons. The younger of them said to his father, “Father, give me the share of the property that will belong to me.” So he divided his property between them. A few days later the younger son gathered all he had and travelled to a distant country, and there he squandered his property in dissolute living. When he had spent everything, a severe famine took place throughout that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. But when he came to himself he said, “How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands.’ ” So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” But the father said to his slaves, “Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate.
‘Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, “Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.” Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, “Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” Then the father said to him, “Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.” ’

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Most of us have heard the story of the prodigal son many times and probably heard a sermon or two on it as well. The audience listening to Jesus would remember from the Old Testament numerous stories of two brothers, the most memorable being the stories of Jacob and Esau, and Isaac and Ishmael. In both stories the younger son, receives his father's blessing. His audience would have heard the story in its cultural context, a context that is mostly lost to us today.

Perhaps we can get a better understanding of the story by stepping into it, and walking a mile in one, or more, of the character's moccasins. To help you get into character and understand a little of the cultural context of the story take a few minutes to read this commentary on the text.

What do you know of the inner drama of the prodigal son who disrespects his father and wastes his inheritance in dissolute living? Who, when he reaches bottom, cooks up a scheme to get back in his father's good graces. Did you notice what he left out of the little speech he had practiced for his father? What are his thoughts as he celebrates his good fortune at being accepted back by his father? Has he learned his lesson?

What do you know of the inner drama of the elder son who stayed home, worked like a slave, kept all the rules, and is now resentful of the attention given his younger brother? Will he join the party? Would he be welcome at that party?

What do you know of the inner drama of the father who is torn between the love of his two sons? Imagine him as the story ends standing between the two sons, one in the fields angry and jealous and the other celebrating in his father's best robes. What would you like to happen next? What do you think actually happens next?

Does this story resonate in our cultural context for people like us?

Luke 13:1-9 March 7, 2010

Luke 13:1-9

At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. He asked them, “Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you; but unless you repent, you will all perish as they did. Or those eighteen who were killed when the tower of Siloam fell on them—do you think that they were worse offenders than all the others living in Jerusalem? No, I tell you; but unless you repent, you will all perish just as they did.”

Then he told this parable: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. If it bears fruit next year, well and good; but if not, you can cut it down.’”
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"At that very time" refers back to the parables and other teachings in Luke 12 about the unpredictability of the end and the urgent need for preparedness. Jesus uses two recent incidents to reinforce his teachings: Pilate's slaughter of worshippers at the temple and an accidental collapse of a wall that killed 18 people. These events were not an indication of divine justice against sinners; they could have happened to anybody. Jesus' message is clear, given the uncertainty of life and the unpredictability of the future, one must examine his own life and repent.

For people like us, twenty-first century UUs, what would repentance look like? Does the concept of repentance make sense to us? What guidance does the UU tradition offer when we might yearn to put the past behind and start anew?

How would you dig around your roots? What sort of manure would you use? What kind of fruit would you bear?