All I Need to Know

Lord, my heart is not proud; my eyes are not haughty.

I don’t concern myself with matters too great or too awesome for me to grasp.

Instead, I have quieted myself,

like a weaned child who no longer cries for it’s mother’s milk.

Yes, like a weaned child is my soul within me. 

– Psalm 131:1-2 NLT

This is how we know what love is: Jesus Christ laid down his life for us.

– 1 John 3:16(a)

What is the message of the Cross?

This is the question I must address every year at this time.  Weeks before Holy Week, it rises amidst all the other things I must think about.  I’m plugging along, embracing each week as it comes, spending time with God and creating space for inspiration for the messages and lessons I must impart each Sunday, while in the back of my mind some manic voice shouts, ‘Have you thought about Holy Week yet?’  And so the pressure begins to mount. 

I’m not sure what that pressure is, really, other than the massing of my own insecurities and perfectionist tendencies.  I think a lot of pastors feel it.  Somehow or other, we once again have to talk about the Cross, and not just as we do throughout the year.  It’s Holy Week, for crying out loud, and so you have to talk about the Cross in a special way!  This is the big time.  The show.  People who don’t normally come to church may show up on Palm Sunday.  They probably won’t on Good Friday, so you need to get the message of the Cross right then.  Oh sure, you can talk about Palm Sunday itself sometimes, the Triumphal Entry and all that, but not every year, that would be too repetitive, so at least every other year, on Palm Sunday, you need to deliver a whizz bang message about the Cross.  And remember, most of the people you’ll be speaking to have heard this story before.  Many times.  So you have to come up with something new.  Something original.  Something…clever. 

Fortunately, there are all sorts of ways to talk about the Cross.  The New Testament writers, tasked with expressing the most extraordinary event in the history of the universe, were inspired to paint various word pictures that help us capture the Cross and it’s meaning.  The Cross is a place of victory.  It’s a hospital where humanity’s wounds are healed.  It’s the place where the price was paid for the forgiveness of sins.  It’s our ransom.  It’s our moral model for how we are to live.  It recalls us to our true identity in God’s sight.  It restores our union with God.  It is the place where God enters into our suffering.  The list goes on and on.  There are any number of entry points to the message of the Cross.  So there shouldn’t be any problem coming up with something to share. 

But sometimes, there is.  And I know that sounds crazy.  But when you’re the pastor, you tend to remember everything you’ve every said about the Cross.  Every sermon.  Every illustration.  Every clever approach to make it sound new.  And you can’t help but think (hope?), even though you’re certainly wrong, that everyone else remembers too.  And so, the pressure.  How do you come up with something new, something original, something clever, in speaking of the Cross this year during Holy Week. 

I felt this pressure this year.  Big time.  The week before Palm Sunday, I sat down to write my sermon, and hours into it, felt as if I’d written nothing more than four pages of theological gobbledygook.  And so, a couple days later, I started from another angle.  I didn’t even finish a draft of that one.  I couldn’t seem to capture what I was trying to say.  And so, my brain hurting, I abandoned the project for a while. 

I eventually completed the sermon (I returned to my original, modified it slightly, and realized it wasn’t so bad).  But even so, I felt as if this whole exercise, this whole exhausting effort at trying to capture the message of the Cross in a single message, was ridiculous.  And, of course, it is.  Because the truth is that all of our efforts to capture that message are destined for failure.  How can you possibly capture the meaning of the Cross in a single message, or even in a lifetime of messages?  At the end of John’s Gospel there is a telling notation: ‘Jesus did many other things.  If they were all written down, I suppose the whole world could not contain the books that could be written.’  How equally true is that of the message of the Cross!  For all our theories, all our word pictures, all our attempts to capture the meaning of the Atoning work of Jesus Christ, all our cleverness, we have never, will never, come close to capturing its essence or fullness.  What happened there is beyond words.  There’s a reason theologians refer to the events of Holy Week as the paschal mystery.  The message of the Cross, the meaning of the Cross, the elusive understanding of the Cross will forever remain just that – a mystery.  Trying to explain it with words is like trying to contain the whole of Niagara Falls in a tea cup. 

Hence, the pressure. 

And so, here’s a message that doesn’t try so hard. 

What is the message of the Cross?

It is that we mean everything to God. 

And here is where, despite my earlier comments, I risk being clever. 

I recently finished reruns of The Office, a comedy that features one of the great love stories of the ages.  Yes, besides Romeo and Juliet, Captain Von Trapp and Maria, and Heathcliff and Catherine, you have to put Jim and Pam.  Their story captivated audiences for nine years running this century.  But if you know it, you know that near the end of that run, they hit some bumpy times. 

Pam, who struggled with self-esteem, was really having a hard time when Jim attempted to start a new business.  The time away, the time apart, made Pam feel as if she weren’t enough for Jim.  At one point, she tells him so, and Jim, well, Jim is just crushed.  After all he has done to show Pam how much he loves her, he realizes that he hasn’t done enough. 

And so, he asks the video crew that has been filming their story for nine years (that’s the premise of The Office) to help him out.  The crew assembles a montage of key moments in their love story, moments that highlight just how much Pam means to him.  Pam watches the video and then Jim hands her a letter.  It’s a letter he’s had for a long time.  He had almost given it to her once before they started to date, but chickened out.  But now, in the fullness of time, he shares it.   

As he hands the note to Pam, he simply says, ‘Everything you’ll ever need to know is in that note.’  Pam reads it, and with tears in her eyes, looks at Jim, who simply says to her, with a heart full of love, ‘Not enough for me?  You’re everything.’ 

And just like that, Pam knows she’s enough. 

She knows that in Jim’s eyes, she is everything. 

Here’s the funny thing: we never learn the contents of the note.  It remains, and still remains all these years later, a mystery. 

And that, more than anything else I can say, is the message of the Cross.  It’s God’s love letter to us.  The note that tells us everything we will ever need to know.  That no matter who we are, where we’ve been, or what we’ve done, we are, in God’s eyes, everything. 

When I was a kid, my Mom hung a plaque on the wall that said, ‘I asked God how much he loved me.  ‘This much,’ he said, and he stretched out his arms, and died.’

No matter what else the Cross means, no matter what theories we might propose or explanations we might offer, in the end, they really don’t matter much.  In the end, all that can remain a mystery. 

What matters is that God loves us. 

What matters is that we’re his everything. 

Under Christ’s Mercy,

Brent

Luke 9:51 – A Meditation for Ash Wednesday

Jesus set his face like flint

to the city that killed the prophets.

It was not by accident that he

landed among the raging storms

political, religious, and spiritual.

He set his face like flint

to the city that killed the prophets.

He set his face

to fear, hate, and jealousy,

violence, lies, and treachery,

division, wrath, and envy.

He set his face

To the agony of the garden,

the betrayal of friends,

the fists of soldiers,

the scorn of elders,

the dance of demons,

the might of empire,

the filth of politics.

He set his face

to bone studded flagella

that tore his flesh,

the weight of the beam,

the bite of iron nails,

the slow loss of breath,

the knowledge of impending death.

He set his face

to the full weight of sin:

theft, lies, adultery,

abuse, neglect, cruelty,

guns, bombs, missiles,

war, famine, genocide,

my country right or wrong,

silence, fear, cowardice,

complicity, ignorance, indifference.

He set his face

to cold death surging

through his veins,

to pulses of unending pain,

to the mockery of passersby,

to the contempt of those

for whom he’d die.

He set his face to

to you and me.

To all who lived

or would come to be.

To the criminals gasping at his side.

To the soldier watching as he died.

To the women gathered ‘round his cross

To all the least, the last, the lost.

Jesus set his face like flint

to the city that killed the prophets.

It was not by accident that he

landed among the raging storms

political, religious, and spiritual.

He set his face like flint

to the city that killed the prophets.

Under Christ’s Mercy,

Brent

Meditation on John 19:28-30

Jesus knew that his mission was now finished, and to fulfill scripture, he said, ‘I am thirsty.’ A jar of sour wine was sitting there, so they soaked a sponge in it, put it on a hyssop branch, and held it up to his lips. When Jesus had tasted it, he said, ‘It is finished.’ Then he bowed his head and released his Spirit.

What is a man to do,

When given sour wine?

When bitter grapes replace the sweet?

When innocence and violence meet?

When anger rises in his breast?

When those around him serve up death?

There was a man

Who cried with thirst

Under a blackened sky.

They offered him such bitter drink

And stood to watch him die.

Yet tasting it

He did not spit

Nor call out for their blood.

He spoke a prayer,

Then bowed his head,

And gave his life to God.

Under Christ’s Mercy,

Brent

Atonement

A Reflection for Holy Week

And God saw that it was very good.

And it was, for a time.

Humanity walked beside the Creator.

In Union.

As One.

Until they did not.

I’m still here, God said.

I’ve never left.

This separation is illusion.

A fool’s perception.

An alienation of heart and mind.

A wandering on your part alone.

Toxic?

Yes.

Consequential?

Yes.

But don’t you see?

I’m still here.

But they would not hear it.

And so they sacrificed.

Grasping at straws

Hoping to appease.

To win favor.

Silly. Foolish. Unnecessary.

But what else could they do

In their dismembered state?

So God said, okay.

I’ll meet you here.

In your ignorance.

Sacrifice your bulls and goats.

And in the offering learn of

My Mercy raining down.

My Mercy, which never left you.

My steadfast love.

See.

Believe.

Remember.

Walk beside me.

In Union.

As One.

And so it went.

Year after year.

The blood poured out.

And in the pouring,

For a time, they

Saw.

Believed.

Remembered.

Walked afresh beside God.

In Union.

As One.

Until they did not.

And God let it be so.

Round and round.

Age upon age.

Even as he asked,

Where can you go from my presence?

If you flee to the far side of the sea, am I not there?

If you make your bed in Sheol, am I not there?

How can I give you up?

Can a mother forget her child?

How then can I forget you?

My love is steadfast.

It endures forever.

I’m still here.

See.

Believe.

Remember.

Walk beside me.

In Union.

As One.

But they would not.

And so,

One day,

When the time came round,

God became the sacrifice.

Not for blood,

But for love.

I’m still here, God said.

Do you see now?

In this offering?

My Mercy raining down?

My Mercy, which never left you?

My steadfast love?

See.

Believe.

Remember.

As I die beside you.

In Union.

As One.

Under Christ’s Mercy,

Brent

The Coronation of the King

This post for Holy Week is taken from my ‘subversive commentary,’ The Challenger: Faith, Love, and Resistance in the Gospel of Mark

The soldiers led Jesus into the palace courtyard, which is the Praetorium, and they called together the entire cohort.  They clothed him in a purple robe, and twisted together a crown of thorns, which they placed upon his head.  They saluted him, ‘Hail!  King of the Jews!’  They repeatedly struck his head with a reed, spat upon him, and bowed before him as if in homage.  When they were finished, they took off the purple cloak and put his own clothes back on him.  Then they led him out to be crucified.  They compelled a passerby, who had come from the country, to carry Jesus’ cross.  This was Simon of Cyrene, the father of Alexander and Rufus.  They brought him to the place called Golgotha, which means ‘skull place.’  They offered him wine mixed with myrrh to drink, but he refused to drink it.  Then they crucified him.  They divided his clothes among them, casting lots to determine what each should take.  It was the third hour when they crucified him.  An inscription of the cause was written over his head.  It read, ‘The King of the Jews’ – Mark 15:16-26

‘Are you the King of the Jews?’ Pilate had asked.  ‘You have said so,’ was Jesus’ reply, indicating that yes, he was indeed a king.  Pilate, though frightened by the implications of such a claim made at Passover, surely laughed.  What sort of king could Jesus possibly be?  What would such a king’s kingdom look like?  In this passage, Mark paints the picture for us, and it turns out, just as Jesus has said, both his kingship and his kingdom look like a cross. 

We have all seen movies, or read books, in which a king receives his crown.  Often, the coronation ceremony begins with a procession into the palace.  Officials are gathered, decked out in full imperial splendor.  The king is clothed in purple, the standard color of royalty.  A crown is placed upon his head, and the assembly cries with one voice, ‘Hail to the King!’  Everyone kneels and remains in a posture of submission until signaled to rise, and then, the newly installed King is led out to address his people. 

Mark’s description of what happens to Jesus makes clear that, to him, something similar occurs as Jesus is led away to be crucified.  The elements are all there.  Jesus is led into the palace.  The entire cohort assembles.  He is clothed in purple.  A crown is placed upon his head.  The cry goes forth, ‘Hail!  King of the Jews!’  The assembly bows in homage.  But it is not done in honor.  It is all caricature.  The soldiers who lead Jesus into the courtyard have just flogged him to within an inch of his life.  The purple robe is drenched in the blood they have drawn.  The crown is made of thorns, some of which penetrate Jesus’ skin, scraping his skull.  The cry and the bow are derisive.  Jesus is not led out to address his people in triumph.  He is led out to be crucified. 

Behold – the Coronation of the King!

As Jesus is led away, he even receives the assistance of a royal page.  Normally, this would be a member of the court who trails behind the king, carrying the mantle of his cloak lest it become dirty.  Jesus gets a peasant coming in from the countryside, compelled to carry his cross.  Jesus has lost so much blood from the flogging that he cannot make it on his own.  He is a pathetic sight for a king. 

They arrive together, the King and his page, at the hill called Skull Place.  Jesus is offered a drug, a singular gesture of mercy, to dull the pain that is to come.  He refuses.  He will face what is to come head on, with an alert mind and heart.

And so it happens.  Mark describes it with the meager words, ‘they crucified him.’  Books have been written on the subject of crucifixion.  It is a ghastly way to die, complete with bolts of searing pain and the slow process of asphyxiation.  This is the final act of Jesus’ so-called ‘triumphal entry.’  In a Roman triumph, the conquering hero presides over the execution of the prisoners of war.  In Christ’s triumph, the hero himself is executed, and in the most brutal way imaginable. 

The cause of this execution is inscribed above Jesus’ head: ‘The King of the Jews.’  It is a warning to anyone who would dare challenge the authority of Rome.  This is how the empire deals with those who defy it.  In the eyes of the empire, and in those of everyone who looks on or passes by, it appears that once again, might is declared right.  So sure of this are the representatives of empire that they play games as Jesus’ dies, casting lots for his clothes.  It is just another day in the life of the empire.  An upstart is defeated.  The empire prevails.  Violence triumphs over peace.  The challenge of the Challenger is over.

But the perception is wrong.  This is the Challenger’s greatest moment.  This is the moment when he exposes the empire, and all the powers that sent him to the cross.  Jesus, who refused the drug that would have dulled his senses, is the brave hero willing to pay the price to show the world another way.  The forces arrayed against Jesus – empire, religion, and the demonic – are shown to be mere shadows, fearful cowards who kill anything they do not understand, anything that threatens their carefully constructed house of cards.   Paul put the matter thusly: ‘he disarmed the powers of the world, made a public spectacle of them, and shamed them by triumphing over them at the cross.’[1]  The cross is Jesus’ greatest and ongoing challenge to the powers of the world.  From age to age, it continuously calls them out, exposing their violent, bullying ways, and calling anyone who will listen to follow another way, the way of love, peace, and sacrifice.  The way that, as we shall see, always wins in the end. 

The Coronation of Jesus may look like a bad joke.  But it is a victory.  It may appear to be pure foolishness, but it is in fact the power of God.[2]  Therefore, as we who dare follow Jesus cast ourselves back to that fateful day and imagine the perceptions of those who thought it was the end of the Challenger’s way, we do not join them, nor do we give up on the cross and throw our lot in with empire.  Instead, we celebrate the Coronation of our King.

Crown him the Lord of Peace!

Whose power a scepter sways,

From pole to pole that wars may cease,

And all be prayer and praise.

His reign shall know no end,

And round his pierced feet,

Fair flowers of paradise extend

Their fragrance ever sweet.[3]

Under Christ’s Mercy,

Brent

To read more of The Challenger, visit ‘Brent’s Books’ by clicking here. 


[1] Colossians 2:15. 

[2] See, 1 Corinthians 1:18.

[3] From the hymn, Crown Him with Many Crowns, by Matthew Bridges and Godfrey Thring. 

It’s Time to Abandon the Empire

‘Whenever the Spirit of God blows like a hurricane through Christian history, it is through prophets and lovers who have surrendered unconditionally to the folly of the Cross’ – Brennan Manning

It was tough living in first century Palestine, at least if you were a faithful Jew.  Herod the Great, and his sons after him, collaborated with Rome to impose Greco-Roman politics and culture upon Israel with evangelistic fervor. The way of Herod, aka the way of empire, the way of wielding power from above to impose one’s will upon those below, was having its way throughout the land. This was the world of Jesus.

In his book, The Jesus Way, Eugene Peterson points out something rather remarkable about Jesus and his time: despite the virtual omnipresence of the Roman Empire and its puppet kings, Jesus pretty much went about his business as if they didn’t exist. Only once did he briefly mention the emperor (Mark 12:17), and it was the same with the house of Herod (Luke 13:32).  He called Herod Antipas a ‘fox,’ which was just enough of an insult to let everyone know what he thought of that family’s wily political ways. Not that he was unaffected by these miscreants. He certainly was. His birth in Bethlehem was brought about by imperial edict. As a toddler he fled with his refugee family to escape Herod’s mania.  As a craftsman in Nazareth he felt the financial pinch of the empire’s oppressive taxation. As an itinerant preacher he walked among centurions and soldiers who jealously eyed him with suspicion.   And at the end of his life he was deemed a political enemy of the state and crucified under orders of the Roman Governor Pilate.  Even his grave was guarded by Roman soldiers. From birth to death, Jesus life was ramed by the politics and policies of empire. 

But he never let the empire dictate the course of his life.  He simply swam in its waters (without ‘getting wet,’ i.e., being contaminated by them) as he heeded the voice of his Father.  Never once did he seek to use the empire’s power to further his message. He never petitioned it for a redress of grievances (though the Gospels show evidence of other religious leaders doing just that). He never asked Herod to implement just laws or further the Kingdom of God on earth. It is striking that during the greatest injustice ever perpetrated, his own arrest and trial, he never once asked either Herod or Pilate for mercy.  In fact, he was silent before Herod, and largely so before Pilate.  To the latter he would only say that his Kingdom didn’t operate along the lines of power politics and violence, as Pilate’s did, and that in any event his life was in his Father’s hands, not Rome’s. In other words, even when the regents of the world stood before him and asked for his input on the subject of his own death, he pretty much ignored them. 

This is not to say he never addressed the powers of his day.  On the contrary, he challenged them at every turn. His every move in life was, in a sense, a political act; a statement in word or action that decried the way of empire and violence. But he never employed the ways and means of the empire to make his case. He never sought political power or assistance. He never enmeshed himself, even to the slightest degree, in the empire’s methods. He simply went about his Father’s business, strolling about the dominion of the empire, showing everyone another way to change the world.

There are of course many reasons why he took this approach. But most crucial is that empire simply wasn’t his Father’s way. His Fathers way was (and is) the way of the Cross, which Paul described as the wisdom of God and the power of God (1 Corinthians 1:24). Jesus knew that using the ways and means of empire to make the world a better place would be useless. Might as well try to make the sun rise in the west. The empire was the empire was the empire, and always would be. There was nothing to gain by becoming entangled with it and everything to lose. Get involved in the empire, pursue its ways, and you’ll only end up talking, looking, and smelling like the empire. You might gain at least a part of the world, but in the process lose your own soul (Mark 8:36). Much better, and ultimately far more effective, to follow the way of the Cross.

Such thoughts race through my mind today in the wake of Donald Trump’s second acquittal in the Senate, supposedly the ‘greatest deliberative body on earth.’  We all knew how it would end. And we were right. If you were hoping for another outcome you were fooling yourself. You were counting on an empire to do the right thing. But an empire is an empire is an empire. It never does the right thing. Maybe once in a blue moon it makes a move in the right direction.  Even a blind pig will occasionally find a truffle.  But in the end, the forces of empire, the power players who long to impose their will on those below them, always manage to get their way. It was empire that created the system after all, and it works exactly the way empire intends. 

I’ve spent several years now lamenting and fighting the empire, or at least the version known as Trumpism.  But after everything that’s happened, Trumpism is still alive, still menacing the nation in the wake of insurrection. I will continue to stand against it, of course, but in coming days I’m going to do better at remembering the tactics of Jesus. I’m resolving to spend less time paying attention to what the empire is doing. Sure, I will vote. I will speak out about issues that matter. I will stand against racism, seek solidarity with the vulnerable, work to preserve the beauty of God’s creation, lots of things.  I may even show up at a protest or two. But I am not going to expend the best parts of myself watching and worrying about the minutiae of what the empire is doing, thinking that by doing so I can somehow will it to do the right thing. The vote today proves what I really knew all along.  It never will.   

So, instead, I’m going to follow the way of the cross. I’m going to stroll around the dominion of empire doing my best to show everyone another way to change the world. I’m going to try to be more like my Jesus (I am well aware of how far I fall short of that standard), the one who went about his business of challenging the empire and its ways without seeming to notice it. My life will still be lived in the shadow of the beast, as his was, and in some ways shaped by the beast’s designs and machinations. But I will not waste my time worrying about those designs and machinations. I will instead seek my Fathers will and place myself in his hands. I will live by the creed of another Kingdom, not the Pilatian, Herodian, or Trumpian kingdoms of the world.   

Will doing this make a difference? I have no idea.  It really isn’t any of my concern. In the inside cover of my Bible I have taped a quote from Brother Dominique, a friend and mentor of the late Brennan Manning. It reads:

‘All that is not the love of God has no meaning for me.  I can truthfully say that I have no interest in anything but the love of God which is in Christ Jesus.  If God wants it to, my life will be useful through my word and witness.  If he wants it to, it will bear fruit through my prayers and sacrifices.  But the usefulness of my life is His concern, not mine.  It would be indecent of me to worry about that.’[1]

It’s time to get out of the shallow end of the pool and live that statement to the full.

Let the chips fall where they may. I will trust God and follow Jesus.  I will follow the way of the Cross.

As Shane Claiborne and Chris Haw say, ‘enough with the donkeys and elephants. It’s time for the Lamb.’

It’s time to abandon the empire. 

Under Christ’s Mercy,

Brent


[1] From All is Grace, by Brennan Manning.