Why We Do What We Do...

[Repost]

Holy Week is the last week of Lent, the week immediately preceding Easter Sunday. It is observed in many Christian churches as a time to commemorate and enact the suffering (Passion) and death of Jesus through various observances and services of worship. While some church traditions focus specifically on the events of the last week of Jesus' life, many of the liturgies symbolize larger themes that marked Jesus' entire ministry. Observances during this week range from daily liturgical services in churches to informal meetings in homes to participate in a Christian version of the Passover Seder. Palm Sunday observes the triumphal entry of Jesus into Jerusalem that was marked by the crowds, who were in Jerusalem for Passover, waving palm branches and proclaiming him as the messianic king. The Gospels tell us that Jesus rode into the city on a donkey, enacting the prophecy of Zechariah 9:9, and in so doing emphasized the humility that was to characterize the Kingdom he proclaimed. The irony of his acceptance as the new Davidic King (Mark 11:10) by the crowds who would only five days later cry for his execution should be a sobering reminder of the human tendency to want God on our own terms. Traditionally, worshippers enact the entry of Jesus into Jerusalem by the waving of palm branches and singing songs of celebration. Sometimes this is accompanied by a processional into the church. In many churches, children are an integral part of this service since they enjoy processions and activity as a part of worship. This provides a good opportunity to involve them in the worship life of the community of Faith. Maundy Thursday offers a variety of events that are clustered on this last day before Jesus was arrested. They are commemorated in various ways in services of worship. These include the last meal together, which was probably a Passover meal, the institution of Eucharist or Communion, the washing of the Disciples feet, the betrayal by Judas (because of the exchange with Jesus at the meal), and Jesus praying in Gethsemane while the disciples fell asleep. Most liturgies, however, focus on the meal and communion as a way to commemorate this day. During the last few days, Jesus and his disciples had steadily journeyed from Galilee toward Jerusalem. On the sunlight hillsides of Galilee, Jesus was popular, the crowds were friendly and the future was bright. Even his entry into Jerusalem had been marked by a joyous welcome. But in Jerusalem there was a growing darkness as the crowds began to draw back from the man who spoke of commitment and servanthood. There was an ominous tone in the murmuring of the Sadducees and Pharisees who were threatened by the new future Jesus proclaimed. Even as Jesus and his disciples came together to share this meal, they already stood in the shadow of the cross. It was later that night, after the meal, as Jesus and his disciples were praying in the Garden of Gethsemane, that Jesus was arrested and taken to the house of Caiaphas the High Priest. On Friday he would die. Good Friday: The Friday of Holy Week has been traditionally been called Good Friday or Holy Friday. On this day, the church commemorates Jesus' arrest (since by Jewish customs of counting days from sundown to sundown it was already Friday), his trial, crucifixion and suffering, death, and burial. Since services on this day are to observe Jesus' death, and since Eucharist is a celebration, there is traditionally no Communion observed on Good Friday. Also, depending on how the services are conducted on this day, all pictures, statutes, and the cross are covered in mourning black, the chancel and altar coverings are replaced with black, and altar candles are extinguished. They are left this way through Saturday, but are always replaced with white before sunrise on Sunday. There are a variety of services of worship for Good Friday, all aimed at allowing worshippers to experience some sense of the pain, humiliation, and ending in the journey to the cross. The traditional Catholic service for Good Friday was held in mid-afternoon to correspond to the final words of Jesus from the cross (around 3 PM, Matt 27:46-50). However, modern schedules have led many churches to move the service to the evening to allow more people to participate. Usually, a Good Friday service is a series of Scripture readings, a short homily, and a time of meditation and prayer. One traditional use of Scripture is to base the homily or devotional on the Seven Last Words of Jesus as recorded in the Gospel traditions. Father, forgive them . . . (Luke 23:34) This day you will be with me in paradise (Luke 23:43) Woman, behold your son . . .(John 19:26-27) My God, my God . . . (Matthew 27:46, Mark 15:34) I thirst. (John 19:28) It is finished! (John 19:30) Father into your hands . . . (Luke 23:46) Some churches use the Stations of the Cross as part of the Good Friday Service. This service uses paintings or banners to represent various scenes from Jesus' betrayal, arrest, trial, and death, and the worshippers move to the various stations to sing hymns or pray as the story is told . There is a great variety in how this service is conducted, and various traditions use different numbers of stations to tell the story. Another common service for Good Friday is Tenebrae (Latin for "shadows" or "darkness"). Sometimes this term is applied generally to all church services on the last three days of Holy week. More specifically, however, it is used of the Service of Darkness or Service of Shadows, usually held in the evening of Good Friday. Again, there are varieties of this service, but it is usually characterized by a series of Scripture readings and meditation done in stages while lights and/or candles are gradually extinguished to symbolize the growing darkness not only of Jesus' death but of hopelessness in the world without God. The service ends in darkness, sometimes with a final candle, the Christ candle, carried out of the sanctuary, symbolizing the death of Jesus. Often the service concludes with a loud noise symbolizing the closing of Jesus' tomb (see The Empty Tomb). The worshippers then leave in silence to wait. Some churches observe communion on Good Friday. However, traditionally the Eucharist is not served on Good Friday since it is a celebration of thanksgiving. Good Friday is not a day of celebration but of mourning, both for the death of Jesus and for the sins of the world that his death represents. Yet, although Friday is a solemn time, it is not without its own joy. For while it is important to place the Resurrection against the darkness of Good Friday, likewise the somberness of Good Friday should always be seen with the hope of Resurrection Sunday. As the well- known sermon title vividly illustrates: "It's Friday. But Sunday's a'comin'!"

Easter Possibilities

"Look, I have set before you an open door, which no one is able to shut" (Revelation 3:8). The resurrection of Jesus is God's wake-up call to this world. It startles both believers and doubters out of their humdrum ways. Death is no longer the final word. There is more to come. There is a place for us in God's future.

Several years ago the Washington, D.C. (National) Zoo moved from its downtown location to a new site where there was more room. Many of the animals gained larger areas in which to roam. But the rhinoceros, a fairly dimwitted creature, had lived in a cage too long. Despite the new expanses all around, it kept to its old boundaries, wearing away the grass to form an oval path that was exactly the size of its former enclosure.

We who live in a secular society can easily be trapped into thinking that our world of sight and touch is all there is. We are only interested in the "here and now." "You never get a second chance to make a first impression." "A bird in the hand is worth two in the bush." "Our only certainties are death and taxes." This sort of world could not have anticipated Easter. But when Jesus rose from the dead, he gave reality a new dimension. Can we grasp that amazing fact, or are we, like the rhinoceros, caged by the limits of our own minds?

Jesus' disciples saw the world with new eyes because of Easter. That discovery gave them courage to challenge the social boundaries of their day – to reach out to lepers, outcasts and Gentiles – and to spend their earthly lives for the sake of a greater life in God. They knew that when they took those risks they were not alone. They were already living in the freedom of God's kingdom.

Easter announces new possibilities. The apostle Paul invites us to be transformed by the renewing of our minds (Romans 12:2). To those who feel caught in impossible situations, Easter whispers that they are neither forgotten nor abandoned. To those who are discouraged by the difficulty of transforming society, Easter trumpets that human judgment never has the last word. To those who face death and separation, Easter speaks of life again.

When we place ourselves in the hands of the living God, we discover that the empty tomb is our own. It has become an open door.

Violence, Violence Everywhere!

I had the privilege this past weekend of actually attending a Youth Annual Conference where there was some substantive offerings for our young people (something I hadn't witnessed in the past). The first workshop I attended was on violence. This got me thinking even more about some swirlings I already had in my head - mainly regarding the war in Iraq. In doing some quick research tonight, I've discovered that XBox's Halo 3 is being tested by our soldiers in Iraq as "recreation." Of course, this is a whole other blog entry, so I won't digress...

Back to task: I have recently found myself still receiving what is, essentially pro-war messages packaged in a different way (but surprisingly still involving country musicians). It seems to me the strategy has changed. I no longer see a direct buffet of support for the war (such as the case was 4 years ago with songs such as Courtesy of the Red, White and Blue). Instead I'm seeing a sentimental use of our soldiers to support the war effort in Iraq. In a popular and prominent e-mail video (I've received it four different sources!) entitled, If I Die Before You Wake, there are images from Iraq as the song progresses. The images the song can conjure up are swept away while the viewer is spoon fed images of troops doing their jobs, a Muslim woman offering the Peace Sign, young faces of Iraqi children and soldiers mourning the loss of fellow soldiers. Let's take a closer look at the song. "I heard about all them folks protestin'/As if I really want this war/But that don't stop me from believin'/There's just some things worth fightin' for." In this instance, the country singer - NOT an American soldier (as it propagates) - seems to ignore the fact that 1) more and more protesters are those family members of soldiers and 2) many protesters are protesting the very fact this war is an unfair, unjust and abusive play of power that, in the end, is using soldiers and, worse, taking their lives. A lot of protesting revolves around the very fact that the protesters care about the soldiers so deeply that it is their desire to end the war before any more young women or men are injured or killed. As for "there's just some things worth fightin' for," what are those things exactly? The song goes on, "...A good look at what God's given us/That we could only understand,/everything is in his hands/All we need is a little faith and trust." Perhaps, this particular country singer should leave his theology where it belongs - on his armchair.

Bad decisions too frequently arise out of fear - fear for our families, for ourselves, for our property. When we are fearful, we are ripe for manipulation by those who promise that, if only we will trust them, they will keep us safe. The terrorist attacks of September 11, 2001, changes our lives. As is often the case, the fear created by these attacks led us to accept policies that offered to reverse our newfound vulnerability. It is essential, however, that as Christians we take a step back from our fear, remembering who it is we ultimately trust, and ask the harder questions aimed at getting to the roots of terrorism. That will help us offer a better response than those that spring only from fear.

History teaches us that few things are more dangerous than the potent combination of religious fervor and nationalistic zeal. The temptation to appeal to God to further our own interest is a blatant misuse of religion. Yet such appeals are too often made from all sides of the political spectrum. Our fears cloud our judgment, and we become ensnared in the civil religion that arises from the marriage of God with national interests and agendas. We are vulnerable to embracing actions and policies that we normally would never consider. As British historian Lord Acton observed, "Power tends to corrupt; absolute power corrupts absolutely." That observation seems to hold true for countries as well as individuals. Being the world's only "superpower" seems to have had a negative effect on the United States' ability to conduct foreign policy in an ethical manner consistent with international law.

Things aren't about to end in the Middle East. The tension is arising between Iran and the United States. As I type this, many U.S. religious leaders are preparing a delegation to begin the peace talks. For more information on this delegation, which includes The United Methodist Church, and how you can get involved click here. This type of effort gives me great hope and faith. It is too often the case that people don't begin to ask questions about peacemaking until a crisis point is reached - or worse, until after soldiers start to fall. Genuine peacemaking, however, recognizes that conflict can occur any time there is a human encounter (and isn't that hard to avoid?) and it seeks proactively to sow the seeds of peace prior to crisis.

Now, Christ....Jesus the Christ is a fairly well-known guy -- at least he should be in Christian circles and yet, sometimes, it's the last place we find him! Jesus, for some strange reason, is not very well known for his loving presence in spite of war and conflict (so many churches have used Christ as an excuse for war). We are taught from an early age that Jesus died on the cross for everybody. We are also taught that Jesus never attacked a person and didn't encourage his followers to be violent. And now take a hard look at us...

"You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous." (Matthew 5:43-45) The battle against "evil" in our world sounds good to our ears, but it's not Christlike. He proclaims a revolutionary message, "Love your enemies..." War always says that the enemy is evil, but Jesus takes the reason away, when he says that we should do good to evil ones.

So what is our Christianity? Who is our Christ? How shall we be Christians? What is violence? Who is our God?

In closing, here are some words from another country/folk singer: "Through the ages I have watched all your Holy Wars, your Jihads, your Crusades. I have been used as inspiration; I've been used as an excuse for the murder and the misery you've made. I thought I made it clear in the Bible, in the Torah and in the Qu'ran: what is it in my teaching about loving your enemies that you people don't understand?" (Not In My Name)

A Reflection on Lent

February brings a busy time this year with the season of Lent. However, not everyone knows what Lent is and what its purpose is to accomplish.

Lent is a season of soul-searching and repentance. It is a season for reflection and taking stock. Lent originated in the very earliest days of the Church as a preparatory time for Easter, when the faithful rededicated themselves and when converts were instructed in the faith and prepared for baptism. By observing the forty days of Lent, the individual Christian imitates Jesus’ withdrawal into the wilderness for forty days.

What are the “forty” days? Because Sunday is the day of the Resurrection, we skip over Sundays when we calculate the length of Lent. Therefore, in the Western Church, Lent always begins on Ash Wednesday, the seventh Wednesday before Easter. In many countries, the last day before Lent (called Mardi Gras, Shrove Tuesday, Carnival, or Fasching) has become a last fling before the solemnity of Lent. For centuries, it was customary to fast by abstaining from meat during Lent, which is why some people call the festival “Carnival,” which is Latin for farewell to meat.

Enough explaining the details. What’s the purpose of Lent? What should the Christian feel and how should the Christian respond? We avoid Lent and Holy Week because it isn’t a happy and uplifting time – but to be honest, neither is most of life. Sometimes we come to church all scrubbed up, dressed nicely, with smiles on our faces, and when people ask how we are, we reply that everything is fine and we even boast how wonderful things are – but it’s not truthful at times. Life is not always uplifting, or wonderful, or pleasant, or joyous – but we have been taught the lie that for spiritual people like us, it must be so. So we become play actors. In a sense, we’re hypocrites.

But in this we miss the whole point of the incarnation! God became flesh in Jesus Christ. Jesus faced temptation, he suffered hunger and thirst, and he suffered the agony of crucifixion. Jesus our God did not face these things so that we would be exempt from them. He faced these things so that we would have dignity in them.

The people of this world believe in the power of positive thinking and in happiness, and in believing these things, they are very shrewd. For people of this world have only the present moment, and if they are unhappy in it, they have lost something. But we who are Christians can endure unhappiness and sadness and loneliness and backstabbing and betrayal and friendlessness and poverty and hunger and thirst; we can face mourning and grief and even death, because Jesus faced all those things. As Christians, we know that Jesus’ suffering was his way to glory, and his Crucifixion was the door to his Resurrection. We know that he ascended on high and sits, alive and well, at the right hand of his Father, where he rules over all things. We can face our own crucifixions in life, because we know that we will share in his Resurrection on the Last Day!

On Palm Sunday, there were crowds who cheered Jesus as the King, but where were all those fair-weather friends when Jesus prayed in agony on Gethsemane, and where were they when he hung upon the cross?

Therefore, let us show that we as Christians are not just Jesus’ groupies, we are his friends. Let us be bold to join him, fasting in the wilderness for forty days during Lent. Let us be bold to pray with him in the garden on Maundy Thursday. Let us fearlessly stand at the foot of his cross on Good Friday, so that we may witness his Resurrection and his Ascension, and join in his triumphant reign. And on that Last Day, when Jesus brushes away the groupies, let us be among his true friends, whom he welcomes into his glory.

Legislation Relfects Range of Young People's Concerns

By Kathy L. Gilbert (United Methodist News Service writer based in Nashville, TN)

JOHANNESBURG, South Africa (UMNS) - Young people from around the world worked on legislation ranging from social issues to representation in The United Methodist Church during a first ever global event held Dec. 28-Jan. 1.

"We got a lot accomplished for the voice of young people because a lot of good legislation came from this gathering," said Katie Zilm, a delegate from Song of Life United Methodist Church, Mesa, Ariz.

The Global Young People's Convocation and Legislative Assembly was sponsored by the Division on Ministries with Young People, United Methodist Board of Discipleship. The denomination's Book of Discipline states that a global convocation of young people will meet every four years "for the purpose of celebrating the mission and vitality of young people in the United Methodist Church."

Voting delegates from the five jurisdictions of the United States and from the seven central conferences in Africa, Asia and Europe considered 44 pieces of legislation to send to the 2008 United Methodist General Conference, which meets April 23-May 2, Fort Worth, Texas.

General Conference, the denomination's top legislative assembly, approved the creation of the Division on Ministries with Young People at its last meeting, in 2004.

The legislation approved in Johannesburg was translated into French and Portuguese, and in order to pass, had to receive a two-thirds majority.

The two-thirds majority was important to Devin Mauney, a member of Christ Church United Methodist, Tucson, Ariz.

"We wanted to accurately represent the voice of young people at this convocation," he said. He noted there were two main streams of legislation: young people's representation in the church and statements on social issues.

Mauney serves on the United Methodist Commission on Communication. Having strong young people's voices in the church's board and agencies is important, he said. "I also appreciated the flexibility of the legislation that said whenever possible we would like consideration for appointive positions.

"On the other side we had a lot of statements on social issues," he said. "We had one on war and peace that was very important. Young people came out with a very strong voice on issues of homosexual involvement in the church - what rights and privileges they have."

The youth passed legislation to ensure no person will be denied membership or ordination in The United Methodist Church "because of their differences." The denomination's Book of Discipline forbids the ordination of self-avowed practicing homosexuals.

"The legislative process was full of youth and young adults and very few 'mature' adults," said Nicki Spencer, a member of Theressa Hoover United Methodist Church, Little Rock, Ark. "That was good."

Aarendy Gomez, a member of San Juan Mission Metodista Unida, Clanton, Ala., agreed. "It was us that did all the legislation instead of the adults."

Call for peace

The young people wrote a statement of concern on the human rights situation in the Philippines, with the help of delegates from that country.

In part, the statement says: "Human rights are in danger in the Philippines. The image of God in every person is being assaulted in many ways, including God's servants - bishops, pastors, deaconesses and women, men and youth lay leaders. These prophet servants of God have preached, with costly discipleship, the good news to the poor, deprived and marginalized peoples of the Philippines."

The statement calls for United Methodist young people to pray for the Philippines and to work with the United Methodist Youth and Young Adult Fellowship in the country.

In another statement on war and peace, the young people said: "We are those sent to the front lines of every war, by every nation and organization which chooses to engage in war." The statement goes on to say young people are "most affected by the insidiousness of war" while having the least voice in decision making.

The statement affirms The United Methodist Church's stance on war and peace as stated in the Social Principles, Paragraph 165, VI, Section C.

"We are the young people of The United Methodist Church. We affirm God's clear call to be instruments of peace in all corners of the world," the convocation said.

'Where we are headed'

In other action, the legislative assembly wrote a statement of concern for poverty around the world; affirmed the church's campaign to address malaria, "Nothing but Nets"; and called for $100,000 from apportioned funds to be allocated to the United Methodist Global AIDS Fund.

Additional legislation dealt with having youth and young adult representation in the local church, annual conferences, jurisdictional and central conferences, the Judicial Council and General Conference.

"We had an opportunity to sit down and talk with people with whom we disagree," said Bryan Plummer, Tempe (Ariz.) First United Methodist Church. "While we passed a lot of legislation that will be turned down, I hope General Conference looks at this and sees where the future of church leadership is. I hope we can start looking at ways right now where we can reconcile where we are and where we are headed as a church."