“What Does It Mean?” Easter 2009

(First, read the text for this sermon: Mark 16:1-8)

So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.

Doesn’t it shock you that the gospel of Mark ends that way?

Here’s where we are in the story. Three women are the only ones who have remained faithful to Jesus. All the male disciples are in hiding. Two days ago, these women had followed and marked where Jesus was buried. They are observant Jews, and so they couldn’t do anything more because the sabbath was beginning, and they could do no work. But now, the sabbath over, they have returned to the tomb, at first light, as soon as they possibly could.

And what do these courageous and faithful women find? Jesus’ grave has been opened! There is no sign of Jesus’ body. There is “a young man.” (Is he a vision? An apparition?) The young man says to them, "Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you." So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.

The end.

That’s how the gospel of Mark ends.

How can that be the end?

Of course, that’s not the end of what actually happened. Obviously the women told other followers of Jesus that the tomb was empty. Obviously the women and Jesus’ other followers experienced Jesus alive, after they had seen him dead. Obviously all of that happened. Otherwise, there would not have been a community of resurrection people to produce this gospel of Mark – the earliest one that was written, around 70 AD.

The endings are certainly tidier in Matthew and Luke, which were composed about 10 years after Mark, and in the gospel of John, produced about 30 years later. All three of those gospels end with stories of Jesus, alive after he was dead. But the gospel writer of Mark is not trying to tie things up, neatly, at the end. Instead, he’s leaving everything untied!

What does it mean, that the tomb is empty? That question is left open, as Mark’s story ends. It is a question for the readers to answer.

What does it mean, to you and me, now, as we read this story? Jesus’ rising from the grave has to matter now. The significance of this is not simply reserved for the future. Life is changed!

All four of the gospels – Mark, Matthew, Luke and John – were composed not to be objective, but to be persuasive! First were the collections of stories about Jesus told to first-generation listeners, to persuade them that God has brought the kingdom in the flesh and blood of the Christ. In the gospels, those stories are arranged in various ways, in written form, to persuade us that Jesus is the long-promised Christ, who did much more, and much differently, than what God’s people had expected for centuries. This Jesus of Nazareth, this messiah, actually rose from the dead!

How does that transform your life? That’s the question the gospel stories persuade you and me to answer. What does that mean for you, day-to-day, in your work and play?

Enter into this scene. So [Mary Magdalene, and Mary the mother of James, and Salome] went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.

Of course there is terror and amazement and fear! The women’s assumptions about the way the world works now count for nothing! Logic? Reason? What we limit reality to be? The empty tomb blows all of our constructions and assumptions to smithereens.

Mark ends with everything untied to make you and me wonder about all of that. In other words, if today is simply an annual festival of lilies and brass, and cooking or going out for a special dinner; so that, when we put away our fancy clothes this afternoon and say, “There. We’ve done Easter again.” – then the untied story in Mark hasn’t drawn us in.

The tomb is empty!

Jesus is risen from the dead!

How does that transform your life? What does it mean for you, in your day-to-day work and play? How do you live the resurrection, now?

Does the Spirit draw you into daily thanksgiving, realizing that God gives us more than enough of what we need each day? It is grace upon grace. So – joyful gratitude for abundance, and resisting the deadly messages we receive each day that there is scarcity: that’s what it means that Jesus has risen from the dead.

The realization that, since we have more than we need, we are given opportunity to care for those who don’t have enough; the realization that, in that servanthood there is joy: that’s what it means that Jesus has risen from the dead.

Having the courage and intestinal fortitude to be “meek” (which means resisting the pressure to respond to aggression with aggression; but instead, defusing violence and working towards reconciliation): that’s what it means to live in the resurrection.

Resisting the message that power and beauty and celebrity are qualities to be admired and, instead, embodying God’s compassion for those who are vulnerable: that’s what it means to live in the resurrection.

Those who value “keeping everything under control,” and staying within our limits of what is possible, and being certain about the way the world works, I think find it impossible to live in the resurrection. It is for that reason that the empty tomb provokes terror and amazement and fear for Mary Magdalene, and Mary the mother of James, and Salome, in this morning’s untied story from Mark. For three horrific days, they have been trying to keep everything under control, staying within the limits of what is possible. And now, the tomb is empty? It’s all just too much for them!

But that’s not where Mary and Mary and Salome end up, in what happens after the gospel of Mark ends. So, too, for you and me.

Jesus is risen from the dead!

And so God the Holy Spirit moves within us and among us, to persuaded us to let go of our death grip; to experience God moving in all the loose ends of our lives; to listen for God; to follow where the Spirit is leading us on the journey: into both exhilarating risk and profound security; into joyful servanthood to those who are in need.

That’s what it means, to live in the resurrection.

In the name of God, who is Father and Son and Holy Spirit. Amen.

Pastor Andy Ballentine
St. Stephen Lutheran Church
Williamsburg, Virginia

“The Servant Community, Gathered to Share a Meal” Maundy Thursday, 2009 April 9, 2009

(First, read the passage for this sermon: John 13:1-17, 31b-35)

We are a servant community. We are gathered to share a meal.

It’s a simple meal: bread and wine. And it’s not even our own meal. It’s the Lord’s supper. Our Lord is our host. But this is a meal to which our risen Lord invites anyone. There is no barrier due to family or gender or race or sexuality or class. No one gets more than another. No one has more privilege at the table than another.

What we are doing this evening, around this table, makes the church what it is! We are centered in Christ. We are gathered in thanksgiving. We welcome anyone.

And so, there is nothing private, in what we are doing at this table. We are participating in each other. God the Holy Spirit forms us into the body of Christ, when the Spirit assembles us at this time and in this place. We are a spiritual community. But we are a physical gathering. “God’s love is not an abstraction. It has a body.” (Bryan Stone, Evangelism After Christendom, page 207) Gathered here, around the table, the body of Christ, we embody salvation.

This is a very different perspective from at least several popular, but non-Biblical traditions (small “t”). One of those traditions has it that salvation is something entirely reserved for the future. And so, the life of faith is to follow the rules while we are in this vale of tears; to do what you need to do so you’ll get into heaven, which will be in the great beyond, by and by. In the Bible, though, salvation comes now, with faith in Jesus the Christ, which produces the life of joyful servanthood! Salvation is seen then, in the way we live!

Here’s another tradition (small “t”): that salvation is individualistic. That again, is not Biblical. But our culture that worships individualism encourages us to think in individualistic terms: “me ‘n God.” “Are you right with God?” the fire and brimstone preacher will thunder, looking each individual in the eye. Instead, our concern has to be whether we (plural, community) are living in righteousness. That’s a Biblical world-view.

It could be that even something we have done this evening may encourage us to think that it’s one-on-one, “me ‘n God.” A few minutes ago, many came up to the rail and knelt while an ordained pastor placed his hands on each individual head and said, “In obedience to the command of our Lord, Jesus Christ, I forgive you all your sins.” Obviously, those are words spoken to each individual, words carrying extraordinary power and grace. But we did this as a community. As the assembled body of Christ. Elbow-to-elbow; shoulder-to-shoulder; together; the community of salvation.

That’s what we are: a community of salvation. We gather around a table, to share the Lord’s Supper, which perhaps has special poignancy on this evening, entering as we are into the experience of Jesus’ last supper with his closest followers. In this meal tonight, we embody what salvation looks like. No one of us has more privilege over another. There is no barrier due to family or gender or race or sexuality or class in the community of salvation. That is because God took on human flesh to be a servant in particular to those who were excluded in his culture! That is all through the gospel stories.

Listen again to this stunning description of Jesus’ servanthood, in John’s account of the Last Supper. And during supper Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin and began to wash the disciples' feet and to wipe them with the towel that was tied around him.

I’m afraid this has lost its shock value for you and me.

Jesus has dressed as a servant! He is performing an act of hospitality that was usually delegated by the host to his servant!

Jesus’ action is shocking because of what his role is supposed to be, in that time, in that culture. His followers call him “Teacher.” A teacher enjoyed a high position. A teacher gathered a cluster of disciples who literally sat at his feet while he imparted his wisdom. (Remember the story of Jesus’ visit to the sisters, Martha and Mary? He’s there for dinner, and Martha is frantically trying to pull the meal together. She complains to Jesus because her sister, Mary, isn’t helping! Instead, Mary is sitting at Jesus’ feet, listening to him teach. Well … That’s what Mary is supposed to be doing, according to the rules of the culture. She’s giving honor to the teacher!)

In the story from John, Jesus says to his disciples: You call me Teacher and Lord -- and you are right, for that is what I am. So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have set you an example, that you also should do as I have done to you. Well, good Lord! If a teacher was honored in Roman culture, a Lord was honored even more so! And Jesus is acting as a servant to those guests at his table? Jesus’ actions would have been incomprehensible to those at the table.

And so, Peter reacts as any one of us would have! [Jesus] came to Simon Peter, who said to him, "Lord, are you going to wash my feet?" (Peter’s face must be revealing his incredulity and shock!) Jesus answered, "You do not know now what I am doing, (boy, that’s for sure!) but later you will understand." Peter said to him, "You will never wash my feet." Jesus answered, "Unless I wash you, you have no share with me." Simon Peter said to him, "Lord, not my feet only but also my hands and my head!"

Peter’s bewilderment and protests are entirely natural, because Jesus is acting so entirely counter to the culture.

Indeed, even today, whenever the church acts as a triumphant, hierarchical community, Peter’s misunderstandings persist.

Instead, we are a servant community. We are gathered to share a meal – with our Lord, Jesus the Christ, in the center of our gathering, present in the bread and the wine.

God the Holy Spirit has formed us as a salvation community in this place and at this time. We gather in thanksgiving for our salvation. We eat and drink salvation. We embody salvation. Salvation comes to us in community, the body of Christ. We are participating in each other. No one of us has more privilege over another. Family or gender or race or sexuality or class presents no barrier. The Spirit forms us in community to be servants to one another.

And then the Spirit sends us out from our gathering, to be the body of Christ in the world, to be servants in the world.

“God’s love is not an abstraction. It has a body.”

Through the body of Christ – us! – salvation is given for the world, through our servanthood, imitating our Lord, Jesus Christ.

In the name of God, who is Father and Son and Holy Spirit. Amen.

Pastor Andy Ballentine
St. Stephen Lutheran Church
Williamsburg, Virginia

Sunday of the Passion April 5, 2009

Liturgy is drama.

In what we do and say and hear in our worship -- the words, the song, the bread and wine -- we enact God's salvation.

God's acts of salvation become real in what we do in worship.

That is true every Sunday morning. That is true in the worship that we will experience during this coming Holy Week.

This Thursday, Maundy Thursday, is the conclusion of the penitential season of Lent, with its opportunity for worshipers to come forward, and to feel the pressure of a pastor's hands on their heads as he speaks God's words of forgiveness for your sins.

Maundy Thursday begins "The Three Days" -- worship during which we experience Jesus' death and resurrection. At the conclusion of the liturgy on Maundy Thursday, we watch as all color and decoration is removed from the worship space.

Good Friday is the day of our Lord's death. Our worship begins in full light, with seven mismatched candles burning on top of the naked altar. As we hear scripture and as we pray, candles are snuffed, lights are extinguished. We end the liturgy with only a single candle burning.

When the Easter Vigil begins, on Saturday night, it is as if we are in the tomb. There are no lights, no candles. Our first action in the Easter Vigil liturgy is to light our hand-held candles from the Paschal Candle, when it is brought into the darkness of the worship space. ("The light of Christ" into our darkness!) In half-light we hear readings from scripture describing God's salvation. We affirm our baptisms. We end in full light, making much noise, with the first Holy Communion of Easter!

Our liturgy this morning begins all of this drama. Watch the movement of what we are doing. So far, it has been the chaos and confusion of Jesus' entry into Jerusalem! But now, with the reading of the Passion according to the gospel of Mark, the mood will change. When our liturgy ends this morning, we will find ourselves thrust into Holy Week.

The Passion of Our Lord, according to St. Mark 14:1-15:47

It was two days before the Passover and the festival of Unleavened Bread. The chief priests and the scribes were looking for a way to arrest Jesus by stealth and kill him; [2] for they said, "Not during the festival, or there may be a riot among the people."

[3] While he was at Bethany in the house of Simon the leper, as he sat at the table, a woman came with an alabaster jar of very costly ointment of nard, and she broke open the jar and poured the ointment on his head. [4] But some were there who said to one another in anger, "Why was the ointment wasted in this way? [5] For this ointment could have been sold for more than three hundred denarii, and the money given to the poor." And they scolded her. [6] But Jesus said, "Let her alone; why do you trouble her? She has performed a good service for me. [7] For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. [8] She has done what she could; she has anointed my body beforehand for its burial. [9] Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her."

[10] Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. [11] When they heard it, they were greatly pleased, and promised to give him money. So he began to look for an opportunity to betray him.

[12] On the first day of Unleavened Bread, when the Passover lamb is sacrificed, his disciples said to him, "Where do you want us to go and make the preparations for you to eat the Passover?" [13] So he sent two of his disciples, saying to them, "Go into the city, and a man carrying a jar of water will meet you; follow him, [14] and wherever he enters, say to the owner of the house, 'The Teacher asks, Where is my guest room where I may eat the Passover with my disciples?' [15] He will show you a large room upstairs, furnished and ready. Make preparations for us there." [16] So the disciples set out and went to the city, and found everything as he had told them; and they prepared the Passover meal.

[17] When it was evening, he came with the twelve. [18] And when they had taken their places and were eating, Jesus said, "Truly I tell you, one of you will betray me, one who is eating with me." [19] They began to be distressed and to say to him one after another, "Surely, not I?" [20] He said to them, "It is one of the twelve, one who is dipping bread into the bowl with me. [21] For the Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born."

[22] While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, "Take; this is my body." [23] Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. [24] He said to them, "This is my blood of the covenant, which is poured out for many. [25] Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God."

[26] When they had sung the hymn, they went out to the Mount of Olives. [27] And Jesus said to them, "You will all become deserters; for it is written,

'I will strike the shepherd,
and the sheep will be scattered.'

[28] But after I am raised up, I will go before you to Galilee." [29] Peter said to him, "Even though all become deserters, I will not." [30] Jesus said to him, "Truly I tell you, this day, this very night, before the cock crows twice, you will deny me three times." [31] But he said vehemently, "Even though I must die with you, I will not deny you." And all of them said the same.

[32] They went to a place called Gethsemane; and he said to his disciples, "Sit here while I pray." [33] He took with him Peter and James and John, and began to be distressed and agitated. [34] And he said to them, "I am deeply grieved, even to death; remain here, and keep awake." [35] And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. [36] He said, "Abba, Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want." [37] He came and found them sleeping; and he said to Peter, "Simon, are you asleep? Could you not keep awake one hour? [38] Keep awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak." [39] And again he went away and prayed, saying the same words. [40] And once more he came and found them sleeping, for their eyes were very heavy; and they did not know what to say to him. [41] He came a third time and said to them, "Are you still sleeping and taking your rest? Enough! The hour has come; the Son of Man is betrayed into the hands of sinners. [42] Get up, let us be going. See, my betrayer is at hand."

[43] Immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him there was a crowd with swords and clubs, from the chief priests, the scribes, and the elders. [44] Now the betrayer had given them a sign, saying, "The one I will kiss is the man; arrest him and lead him away under guard." [45] So when he came, he went up to him at once and said, "Rabbi!" and kissed him. [46] Then they laid hands on him and arrested him. [47] But one of those who stood near drew his sword and struck the slave of the high priest, cutting off his ear. [48] Then Jesus said to them, "Have you come out with swords and clubs to arrest me as though I were a bandit? [49] Day after day I was with you in the temple teaching, and you did not arrest me. But let the scriptures be fulfilled." [50] All of them deserted him and fled.

[51] A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, [52] but he left the linen cloth and ran off naked.

[53] They took Jesus to the high priest; and all the chief priests, the elders, and the scribes were assembled. [54] Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, warming himself at the fire. [55] Now the chief priests and the whole council were looking for testimony against Jesus to put him to death; but they found none. [56] For many gave false testimony against him, and their testimony did not agree. [57] Some stood up and gave false testimony against him, saying, [58] "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another, not made with hands.' " [59] But even on this point their testimony did not agree. [60] Then the high priest stood up before them and asked Jesus, "Have you no answer? What is it that they testify against you?" [61] But he was silent and did not answer. Again the high priest asked him, "Are you the Messiah, the Son of the Blessed One?" [62] Jesus said, "I am; and
'you will see the Son of Man
seated at the right hand of the Power,'
and 'coming with the clouds of heaven.' "

[63] Then the high priest tore his clothes and said, "Why do we still need witnesses? [64] You have heard his blasphemy! What is your decision?" All of them condemned him as deserving death. [65] Some began to spit on him, to blindfold him, and to strike him, saying to him, "Prophesy!" The guards also took him over and beat him.

[66] While Peter was below in the courtyard, one of the servant-girls of the high priest came by. [67] When she saw Peter warming himself, she stared at him and said, "You also were with Jesus, the man from Nazareth." [68] But he denied it, saying, "I do not know or understand what you are talking about." And he went out into the forecourt. Then the cock crowed. [69] And the servant-girl, on seeing him, began again to say to the bystanders, "This man is one of them." [70] But again he denied it. Then after a little while the bystanders again said to Peter, "Certainly you are one of them; for you are a Galilean." [71] But he began to curse, and he swore an oath, "I do not know this man you are talking about." [72] At that moment the cock crowed for the second time. Then Peter remembered that Jesus had said to him, "Before the cock crows twice, you will deny me three times." And he broke down and wept.

[15:1] As soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. They bound Jesus, led him away, and handed him over to Pilate. [2] Pilate asked him, "Are you the King of the Jews?" He answered him, "You say so." [3] Then the chief priests accused him of many things. [4] Pilate asked him again, "Have you no answer? See how many charges they bring against you." [5] But Jesus made no further reply, so that Pilate was amazed.

[6] Now at the festival he used to release a prisoner for them, anyone for whom they asked. [7] Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. [8] So the crowd came and began to ask Pilate to do for them according to his custom. [9] Then he answered them, "Do you want me to release for you the King of the Jews?" [10] For he realized that it was out of jealousy that the chief priests had handed him over. [11] But the chief priests stirred up the crowd to have him release Barabbas for them instead. [12] Pilate spoke to them again, "Then what do you wish me to do with the man you call the King of the Jews?" [13] They shouted back, "Crucify him!" [14] Pilate asked them, "Why, what evil has he done?" But they shouted all the more, "Crucify him!" [15] So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.

[16] Then the soldiers led him into the courtyard of the palace (that is, the governor's headquarters); and they called together the whole cohort. [17] And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. [18] And they began saluting him, "Hail, King of the Jews!" [19] They struck his head with a reed, spat upon him, and knelt down in homage to him. [20] After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.

[21] They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. [22] Then they brought Jesus to the place called Golgotha (which means the place of a skull). [23] And they offered him wine mixed with myrrh; but he did not take it. [24] And they crucified him, and divided his clothes among them, casting lots to decide what each should take.

[25] It was nine o'clock in the morning when they crucified him. [26] The inscription of the charge against him read, "The King of the Jews." [27] And with him they crucified two bandits, one on his right and one on his left. [28] [29] Those who passed by derided him, shaking their heads and saying, "Aha! You who would destroy the temple and build it in three days, [30] save yourself, and come down from the cross!" [31] In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, "He saved others; he cannot save himself. [32] Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe." Those who were crucified with him also taunted him.

[33] When it was noon, darkness came over the whole land until three in the afternoon. [34] At three o'clock Jesus cried out with a loud voice, "Eloi, Eloi, lema sabachthani?" which means, "My God, my God, why have you forsaken me?" [35] When some of the bystanders heard it, they said, "Listen, he is calling for Elijah." [36] And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, "Wait, let us see whether Elijah will come to take him down." [37] Then Jesus gave a loud cry and breathed his last. [38] And the curtain of the temple was torn in two, from top to bottom. [39] Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, "Truly this man was God's Son!"

[40] There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome. [41] These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.

[42] When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, [43] Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. [44] Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time. [45] When he learned from the centurion that he was dead, he granted the body to Joseph. [46] Then Joseph bought a linen cloth, and taking down the body, wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. [47] Mary Magdalene and Mary the mother of Joses saw where the body was laid.