Category: Palm Sunday

Are You Here?

Our scripture reading is long today. And this is the shortened version.

Some churches let this stand as it is – and we hear it.

Some churches break it into dialogue. Or have performances.

I want to introduce you to an old way of telling the story.

This is an Arma Christi, Christ’s arms, like chivalry arms – not human arms. The symbols armachristiall around this statue tell the story of our scripture with little memory nudges. I know it is quite hard to see in the far pews, so please come up and look at this as you feel moved to do so now – or after the service. I’ll also tell you the part of the statue I am speaking about as I read today’s chapter of our holy gospel.

We in the Protestant tradition don’t use lots of symbols and gold, don’t use statues and icons. We aim for simplicity and humbleness.

But things like the Arms of Christ originally came from humbleness. In the middle ages, the poor were not educated. They could not read. They were not taught Latin and so could not understand the words read to them from the Bible. They were raised in working families and living hand to mouth often.

Priests and theologians and nuns and monks realized it was easier to show people the stories of the Bible than to teach each of them to read. Learning to read took time away from feeding your family. So they came up with symbols for people to remember the stories themselves, and put these symbols on the churches, so the humble could tell the stories again and again whether or not the priest was there.

It is the invention of the printing press, and public schools, and machines that let us each be able to read, and each have a Bible, and each be able to call forth its stories year after year without visual reminders. (Although the printed word is visual!)

Now although this is a Medieval tradition, this statue here is not that old. This is about 100 years old.

So now, let us turn to the story and listen to its images.

We welcome Jesus into Jerusalem with palms and shouts of Hosanna.

Some begin to say – this is surely the promised King! The King who will throw out the Roman rulers and return Israel to its King David glory.

And some worry… Rome has a habit of murdering those who challenge them and scattering the people, or selling them as slaves…

Some begin to say — Surely this is the Messiah – who will bring God’s full reign here and make Jerusalem the crowning jewel of the world and all people to live in perfect harmony.

And some worry… if he’s the Messiah, then why does he challenge the religious authorities? Why does he let his disciples eat without washing their hands and follow other cleanliness codes? He may just be a charismatic sham.

In Mark, Jesus enters Jerusalem to the cheers, and he goes to the temple – where he cleanses it with a whip. And that scene is when some people decide Jesus has gone too far, and they begin planning to get him away from the crowds to kill him.

Here hangs a whip on the Arma Christi.

Thursday evening, Jesus takes the cup and bread around dinner, instituting communion, and asking us to remember him. And he foretells his death, and that Judas has betrayed him to these killers. Here is the chalice.

Jesus then retires to pray in the Garden of Gethsemane. And there, asks the chalice, the cup, to pass him… if God wills it.

While he is praying, a mob and soldiers arrive with Judas. They carry torches and lanterns into the garden. Here hangs a lantern. They go to arrest the Light of the World.

But Peter pulls out a sword – here is a sword – to defend Jesus. And Jesus tells him no. From the very beginning, Jesus has been preaching not to give in to sin, not to payback evil with evil.

Peter – who later that evening will then deny knowing Jesus three times before the rooster crows. Here stands a rooster. He would defend him with a sword and violence, but not with his life and peace

Or perhaps Peter was telling the truth. He didn’t know who Jesus is. Messiah? King? Something else entirely?

And here is where our Scripture reading for today begins.

Mark 15:1-47


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.

Pilate asked him, “Are you the King of the Jews?”

Jesus answered him, “You say so.”

Then the chief priests accused him of many things. Pilate asked him again, “Have you no answer? See how many charges they bring against you.”

But Jesus made no further reply, so that Pilate was amazed.

Now at the festival Pilate used to release a prisoner for the people, anyone for whom they asked. Now a man called Barabbas was in prison with the rebels who had committed murder during the insurrection. So the crowd came and began to ask Pilate to do for them according to his custom. Then he answered them, “Do you want me to release for you the King of the Jews?” For he realized that it was out of jealousy that the chief priests had handed Jesus over. But the chief priests stirred up the crowd to have him release Barabbas for them instead. Pilate spoke to them again, “Then what do you wish me to do with the man you call the King of the Jews?”

They shouted back, “Crucify him!”

Pilate asked them, “Why, what evil has he done?”

But they shouted all the more, “Crucify him!”

So Pilate, wishing to satisfy the crowd, released Barabbas for them; and after flogging Jesus, (FLOG, PILLAR) he handed him over to be crucified.


Let me pause. Here is the flog, and the pillar Jesus was tied to. And you should note the irony here… Barabbas’ name means “Son of God.”

And, Barabbas is in jail for leading a rebellion against Rome. Jesus is in jail for potentially leading a rebellion again Rome, but definitely challenging the religious authorities.

Perhaps the people thought if Jesus wasn’t going to be their messiah, and just let the priests accuse him of whatever… they might as well stake their hopes on Barabbas. He, at least, has a history of fighting back.

So the “Son of God” Barabbas is released, and this Jesus guy is given over to the soldiers for torture, humiliation, and capital punishment – aka, death.

Mark writes,


Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters); and they called together the whole cohort. And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. (CROWN OF THORNS) And they began saluting him, “Hail, King of the Jews!” They struck his head with a reed, spat upon him, and knelt down in homage to him. 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.

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. Then they brought Jesus to the place called Golgotha (which means the place of a skull). And they offered him wine mixed with myrrh; but he did not take it. (PITCHER) And they crucified him, (HAMMER) and divided his clothes among them, casting lots to decide what each should take. (DICE, CLOTHES)
It was nine o’clock in the morning when they crucified him. The inscription of the charge against him read, “The King of the Jews.”


“Iesvs Nazarenvs Rex Ivdæorvm. INRI. That very abbreviation is here, on our cross before us. The Latin charge of why Jesus was killed: for being the ‘Jesus the Nazorean, King of the Jews)

During Lent, we show the crown of thorns on our cross. And the purple cloak. Here on the statue are dice on a set of clothing. To cast lots is to gamble for something. Here is a pitcher to hold the wine and myrrh. This would have been to help with the pain of being crucified a bit. And here is the hammer to drive in the nails.

Mark’s writing continues…


And with Jesus they crucified two bandits, one on his right and one on his left. Those who passed by derided him, shaking their heads and saying, “Aha! You who would destroy the temple and build it in three days, save yourself, and come down from the cross!”

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. 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.

When it was noon, darkness came over the whole land until three in the afternoon.

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?”

When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” And someone ran, filled a sponge with sour wine, (GRAPES ON STICK) 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.”


Let me pause again to explain… So in the middle of this solar eclipse, Jesus begins to cry out, “Eloi, Eloi!” Someone thinks he is crying for Elijah, rather than speaking in his native tongue. The story goes Elijah never died, but was taken up to heaven in a firey chariot. Remember? So if Jesus really is God’s messiah, then he won’t die. God will reach down and take him up into heaven.

So they try to revive Jesus, and keep him alive long enough to see if God sends angels down. They give him vinegar, or sour wine, in a sponge to sip. Here are grapes on a stick. I think the artist must have used grapes to help symbolize the last supper – which was with good wine versus sour wine. And, to remind us Jesus said he is the grape vine and we are the grape branches.

Does the reviving with sour wine work? No…


Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom.


The curtain, which separates the presence of God from people, splits not bottom to top – but top to bottom. Nothing separates us from God now. God is out – lose upon the world – and God chose to do it. God acted – coming from heaven to earth.

At this point in the story, not a single human has realized who Jesus is. Not a one. Mark has told us, we, the listeners. But in the story? They call Jesus the King of Jews and the Messiah. But now, listen to the man holding this spear…


Now when the centurion, (SPEAR) who stood facing Jesus, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”


The first in the Book of Mark to know Jesus is God’s Son is a non-Jewish outsider, a Roman soldier, a foreigner. The ironies abound.

God is lose. Working in the world. Bringing all people to understand just who Jesus is, regardless of who they are and what their job is and where they are in life.

Our reading concludes,


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. These women used to follow Jesus and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem.

When evening had come, and since it was the day of Preparation, that is, the day before the Sabbath, 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. Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether Jesus had been dead for some time. When Pilate learned from the centurion that Jesus was dead, Pilate granted the body to Joseph. Then Joseph bought a linen cloth, and taking down the body, (LADDER, PINCERS) 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. Mary Magdalene and Mary the mother of Joses saw where the body was laid.


Here is a ladder for climbing up and removing Jesus’ body. And pinchers to remove the nails.

This Joseph did it, with the women who stayed faithful to the very end, and they laid Jesus in likely Joseph’s or his family’s own tomb.

No prayers for Jesus have been said. His body isn’t prepped and cleaned for burial. No one has laid any flowers or eulogized. He is simply wrapped in cloth, and stored away safely until the weekend has passed. Then the first day of the week the women will be back to continue to provide for Jesus, just as they have since the days of his mission in Galilee.

Our reading ends here today. With Jesus dead, in a tomb, and all hope lost.

Our reading ends with everyone going home.

Ends with death.

I ask, where are you today?

Are you here? Here at the cross? We all walked this wilderness of lent with Jesus. We came in with our palms, singing hosanna. We welcomed our king.

But who has stayed?

Who is here?

Who could bear to be with him, to carry the cross, and to stick to their faith?

Two Marys, who have known Jesus since he was in Galilee. Back in the very beginning. Some other women, who have been faithful. A few roman soldiers required by their jobs. Joseph.

Are you here, too?

Or have you ran in fear like Peter. Or realized along the way you don’t actually know who Jesus is?

Have you found the road too rough, and sought respite?

Have you wandered away when the miracles faded with the cries of hosanna?

I think we all have moments, seconds or minutes or months or years, that we question our faith. We question why stick around.

And sometimes we wander away. Or lose hope. Or mock what we once loved.

In the Gospel of Mark, no one “gets” who Jesus is until it is seemingly too late. They’re physically there – but not there in their heads.

We, today, cannot be at Golgotha 2000 years ago physically.

Can we be there in our heads? Our minds?

Our hearts?

Whether with candles or prayers; hymns or quiet time in a garden, I hope you find time this week to reflect on the cross. And reflect on the miracle yet to come.

Think of those men and women who leave the tomb with all hope gone…

… and the pure wonder when they return.

This is a story to be continued.

Amen.

Advertisements

Palm Sunday Call to Worship

One: Say to daughter Zion: Behold, your king comes to you, meek and riding on a donkey!
Many: Hosanna! Blessed is the one who comes in the name of the Lord. Hosanna in the highest!
One: Who is this? Who disturbs the peace?
Many: Hosanna! This is the prophet, Jesus, from Nazareth of Galilee. Hosanna in the highest!
One: Do you hear what they are saying? Jesus, make your disciples stop shouting!
Many: Hosanna! If we keep quiet, the stones will start shouting. Hosanna in the highest!
All: Hosanna! The King of Peace arrives! Hosanna in the highest! Let us praise God!

What Anticipation!

Matthew 21:1-11
Philippians 2:5-11

palmSunday.jpgRoughly translated today, we are cheering: “Praises for the Prince! Anyone who comes in the name of God is a blessing! Let there be praises in heaven!”

We are anticipating the new prince, the new rule. We are making a religious statement- God celebrates this person, this Jesus. We are making a social statement- anyone who proclaims God is a blessing to us. And, we are making a political statement – Jesus is our Lord, it is Jesus we follow – not any other politician.

Is it any wonder the whole city of Jerusalem is in an uproar asking ‘Who is this man?’

The whole world should be in a uproar when we make such bold statements! If only we could live up to this hope and anticipation and proclamations of faith!

But you and I both know – these very same crowds turn on Jesus in just a matter of days. And we, who praise here this morning, will face hours when we’re tempted to deny Christ like Peter, and betray our faith like Judas, and sleep while on watch like everyone else.

So, in this reprieve between the reflection of Lent and the beginning of our holiest of weeks, let’s slow down like the Gospels do and really look at our scripture. Let’s sing our hosannas and understand why we do so.

In each Gospel, Jesus enters Jerusalem a little differently, but always hosannas are shouted. Always praises to God, and asserting heaven is praising this person. Hosanna means two things – literally, it is “Save us, we pray!” But over the centuries in ancient Israel, it also took on the meaning of huzzah, or yeah – a cheer. So we and the people are cheering for Jesus… but we’re also praying: save us!

“Save us, prince. Those who come doing God’s will are blessings. Save us, God.”

And slow down and look at what people are carrying. What people carry is different in the different gospels to reflect what celebration parades looked like to the people the Gospel was addressing. So cloaks here, palm fronds there, tree branches in Matthew, but always cheers and loud praises of Hosanna everywhere. Maybe today, if we were to write about this, we would say the crowd waved flags and threw confetti as we yelled PRAISE GOD! SAVE US! One way or another, it’s in God’s name, it’s about a savior, and it’s a big celebration!

But the items used are also symbols. They tell us more about the story.

See, Jesus comes on a donkey – and not just any donkey, but a young one. This is the symbol of peace. A warrior king rides in on a stallion – a big huge war horse. But the king of peace comes on a young donkey – a little common creature, skittish and untrained. Humble. Just as the prophets foretold that the promised savior would do. Curiously, in Matthew, did you notice the colt is so young that Jesus rides the baby donkey’s mother instead of the colt, and the colt goes along with his mother? I like this image. This is an image of peace, prosperity, family, love. You’re surely not running into war with a mother donkey and her nursing foal. This is like the image coming up in our gospel of Jesus wishing to gather up, protect, and love Jerusalem like a mother hen gathers her chicks. Jesus enters not as a warrior with weapons and might – but as a member of a loving family.

He might be on a donkey, but they still welcomed Jesus as a king and the center of the impromptu celebration parade.

Just like we roll out the red carpet for stars, ancient peoples would lay down their jackets or cloaks to make a special path for a ruler to travel. Again, they’re saying he is their ruler and someone super special.

But even more symbolism is at play in this tiny scene!

To Greeks reading or seeing this occur, the palm frond is the symbol of victory. The goddess Nike carries palms in victory.

However, to the Egyptians hearing this story or seeing the procession, palms are a symbol of eternal life because they stay green for so long.

And so, we receive the fronds as a powerful symbol reminding us of Jesus’ victorious power over death, and we celebrate in the promise of eternal life.

Now, welcoming Jesus in this manner is how someone would welcome a returning victorious war general, or a king… and the songs being sung by the crowd are Davidic songs… songs related to the fallen kingdom. This isn’t just a religious welcoming. This is a political welcoming.

I like this scene as the play ‘Jesus Christ Super Star’ sets it. The people are singing “Hosanna!” to Jesus, and nearby the Jerusalem authorities are grumbling and warning each other that this is getting out of hand. It was cool when Jesus was a teacher, or Rabbi, with parlor tricks… but now the people are mentioning words like miracle, king, and messiah. In that play, the high priest sings, “They crowd crown him as king, which the Romans would ban. I see blood and destruction, Our elimination because of one man… The stakes we are gambling are frighteningly high! … For the sake of the nation, this Jesus must die.”

In other words – just as we read last week Babylon would tolerate no political uprising, so too, will Rome not tolerate such. If the people crown Jesus as their king – a Jewish king – Rome is going to sweep in and bring blood and destruction… just as Babylon did a few hundred years back. These officials don’t see a prince of peace coming on a donkey… they see the would-be-king bringing the end of their city, and people. They see a heretical cult leader.

In Luke, some of Jerusalem’s authorities in the crowd about Jesus tell him, “Rabbi, rebuke your disciples!” Shut them up! Get them to stop saying you are messiah, king, savior!

But Jesus answers, “I tell you, if they remain silent, the very stones will cry out.”

Recall – John has said God could raise up descendants of Abraham from stones. Perhaps Jesus is alluded that even should the authorities silence every voice crying out Save Us! Praise God! that Jesus’ mission and word would continue. New stones would arise, and they would cry out too – prayers for salvation and praises of God.

Hope cannot be finally destroyed. Jesus’ whole mission is one of hope – of love – of joy – of forgiveness – and God’s love message to the world cannot be snuffed out. Even if lives are extinguished and voices made silent – the message continues on in new places, with new voices, in new lives.

The tension in this scene is incredible. There are the people – believing and hoping in their messiah. Some dreaming of a return to a beautiful earthly kingdom. Some dreaming of the golden age of God’s reign on earth. Some in the crowd already living in this golden age — people who have known and experienced Jesus’ miracles. And also in that same crowd are people dreaming of Rome coming and repeating what Babylon did, and leveling the city to nothing — scattering the people — and leaving a valley of dry bones. Some dreaming of God taking affront to this guy who is suggesting he is God, and God taking revenge.

The tension here at the beginning of Holy Week is just a faint echo – but what do you feel? When Jesus comes into town, how do you picture him? What do you anticipate?

Do you anticipate his miracles? His cures?

Do you anticipate his leaderships? His reign?

Do you anticipate war and the End Times?

When the Son of Man comes – what do you anticipate?

….

Paul encourages us to wait with our anticipation with the mind of Christ. A mind that does not take advantage of others, does not abuse privilege, and is obedient to God. A hymn asking that we not abuse the privilege we have of being alive, being made in the image of God, being able to greatly affect in and influence the world around us. A mind that is concerned with caring for others. A mind that takes all our hopes and anticipations and puts them to use – caring for, and loving, our hurting world.

Do you anticipate, and live into, God’s kin-dom, God’s reign and rule, now?

Amen.

What Just Happened?

Meister_der_Palastkapelle_in_Palermo_002.jpgLuke 19:28-40
Philippians 2:5-11

Can you feel it? Something is afoot.

It doesn’t matter if you are a Trump or a Sanders supporter… either are promising something new. A revolution. To make America great again. Can you feel the energy? The possibility? The people gathering, a new SOMETHING on the horizon!

Or maybe you’re a Cruz, a Kasich, or a Clinton fan: why rock the boat? Don’t throw the baby out with the bathwater!

There is uncertainty. What will home look like? Who will lead us? What kind of future are we striding in to? Who will control what that future looks like? Can you feel the struggle, the hope, the worry, the dreams, the possibility, the feeling that we are on the cusp of a unique moment in our history?

… Or maybe you don’t. Maybe you’re one of the many who are already sick of the political ads, and political Facebook posts, feel like you’ve lost friends and the election isn’t even here yet. You just want this whole thing to blow over so you can go back to your normal life.

And you know, we are speaking of politicians. Not potential messiahs.

The level of built up possibility, energy, change on the horizon was even greater in Jerusalem when the people saw Jesus arrive. So too the wish things would just go back to normal! And, he wasn’t a potential new president of a democracy; he was the potential promised savior from God AND new king AND herald of God’s reign on Earth.

Just as we go to rallies to wave banners, and greet politicians with cheers and whistles. We sing their victory songs and repeat their chants. So too, did people 2000 years ago.

When Jesus arrived, they ran out with their banners — in this case, palm branches and tall grasses. They cheered and whistled. They sang a victory song from scripture and changed the lyrics to be “Praise the KING who comes in the name of the Lord” rather than “Praise the one who comes.”

Today, we gather around potential presidents knowing they’ll take the stage, teach us, inspire us, lead us – and we hope they end up at the capital where they do a ritual – swearing in – and become our leader.

In Jesus day, too, the crowds gather with stars in their eyes and dreams on their sleeves – inspired, ready to be taught and lead. They hoped he’d head for the temple – the capital – and do a ritual sacrifice where he proclaimed the city belonged to God and no longer Caesar.

People around Jesus cried, “He is the promised Davidic King! He will take us to war, destroy our enemies, liberate us, and we will be great again!”

Others cried, “He is the promised prophet! He will turn the people’s hearts back to God, rid our institutions of corruption, and restore our faith!”

Still others proclaimed, “He is the Messiah! The one who brings God’s holy reign on earth; when peace and prosperity flourish and all things are made whole!”

And some proclaimed, “He is the Son of God!”

King, prophet, messiah, God…

If you weren’t in the crowd, you were standing to the side shaking your head at the words being thrown around. You were thinking, “Can’t we have this Jesus business over with and get back to normal life?”

Others, not waving fronds, grumbled, “These people are blockheads; this is some charismatic carpenter with pie-in-the-sky ideas. He just says whatever the people want to hear. Look at this ragtag lot – jobless peasants, cripples, sinners, the mentally unstable and the foreigners – following their pied piper.”

The claims of king, prophet, messiah, God; the people, welcoming Jesus as their victorious conqueror and king… these are very troubling developments to the people in charge of keeping order. This might be fun and exciting for the rabble today… but tomorrow, when Pilate hears there is a king? When Caesar, who is called the Son of God, hears there is a new Son of God? What then? Will the people cheer and rejoice when this ‘king Jesus’ brings fifty-thousand soldiers bent on bloodying their blades and scattering the people, murdering the educated, and enslaving the children? Only the stones will be left to testify what once was here. Only the stones will remember the great people and city that was Jews and Jerusalem.

The ones worried about the coming future tell Jesus, “Rabbi – tell your disciples to stop!”

Jesus replies with a reference to scripture. What Jesus references is the prophet Habakkuk who heard God say: (Chapter 2)

…Look at the proud!
Their spirit is not right in them,
but the righteous live by their faith.
Moreover, wealth is treacherous;
the arrogant do not endure.
They open their throats wide as Sheol;
like Death they never have enough.
They gather all nations for themselves,
and collect all peoples as their own.

Shall not everyone taunt such people and, with mocking riddles, say about them,
‘Alas for you who heap up what is not your own!’
How long will you load yourselves with goods taken in pledge?
Will not your own creditors suddenly rise,
and those who make you tremble wake up?
Then you will be booty for them.
Because you have plundered many nations,
all that survive of the peoples shall plunder you—
because of human bloodshed, and violence to the earth,
to cities and all who live in them.

‘Alas for you who get evil gain for your houses,
setting your nest on high
to be safe from the reach of harm!’
You have devised shame for your house
by cutting off many peoples;
you have forfeited your life.
The very stones will cry out from the wall,
and the plaster will respond from the woodwork.

‘Alas for you who build a town by bloodshed,
and found a city on iniquity!’
Is it not from the Lord of hosts
that peoples labour only to feed the flames,
and nations weary themselves for nothing?
But the earth will be filled
with the knowledge of the glory of the Lord,
as the waters cover the sea.

In other words, when Jesus says, “If I silence the people who are testifying, the stones and wood and plaster will cry out the truth: The arrogant, the wealthy, the creditors, the people who think they are safe because of their possessions and because they have destroyed the people they don’t like – those people are being lowered. The people who live by faith alone are being raised up.

This feels like oppression to the oppressors. This feels like liberation for the oppressed.

What just happened?

Jesus has told the religious leaders, and the politicians, and the people around him that God is going to do a new thing – and it is nothing at all like that most people are expecting and many won’t like it.

It is a reversal from the norm, a scandalous equality. The knowledge of the glory of God has arrived – and even if the people are silenced, God’s truth can never be silenced.

This is God’s truth: That all of us are brothers and sisters, equals.
God’s truth is that equality is not something to exploit. We ought to serve one another, not lord over one another.
God’s truth is a king on a humble donkey, not a war horse.
God’s truth is a messiah who says show love to your enemies, not sword and war.
God’s truth is a savior who doesn’t save even himself from suffering – but who saves us from isolating Sin.

God’s truth is that love – not hate or fear – is the strongest power on Earth.

And God is love.

Jesus’ reply is God’s truth is so integral, so a part of the world, that no politician, no media, no person or people can ever fully silence love.

During this Holy Week and always, may we have a mind like Christ’s – and not exploit others. Let us be humble, servants, loving. Let us confess Jesus is Lord – and we follow the humble, loving, peasant God, who died a shameful death, and who defeated the evils of the world to be resurrected into eternal life. Let us live into that eternal life – and as we wave our palm branches, celebrating, let us remember we celebrate one who loves us enough he willingly walked into the city of his death, let himself be betrayed, captured, let himself be made a fool of, let himself be crucified… let us go with him to dark Gethsemane and let us rise with him next Sunday victorious in love.

Amen.

Given to Saint Michael’s United Church of Christ, Baltimore, Ohio, Palm Sunday 2016