Posts Tagged 'Psalm 46'

For April 19, 2014: The Great Vigil of Easter, Year A

THE LITURGY OF THE WORD

The Story of Creation: Genesis 1:1-2:2

The Response: Psalm 136:1-9, 23-26

The Flood: Genesis 7:1-5, 11-18, 8:6-18, 9:8-13

The Response: Psalm 46

Israel’s Deliverance at the Red Sea: 
Exodus 14:10-31; 15:20-21

The Response: Canticle 8 (Exodus 15:1-6, 11-13, 17-18)

The Valley of Dry Bones: Ezekiel 37:1-14

The Response: Psalm 143

These four readings and their responses relate the story of humankind before the mighty acts of Easter. Genesis follows the light and delight of God’s very good Creation with the tale of how an Earth sullied by sin is scoured by the once-in-an-eternity Flood. Exodus relates the flight from Egypt, from whining Israelites to God’s literally one-sided victory over Pharaoh’s forces. Ezekiel, one of many prophets to decry the incapacity of humans on their own to be holy enough, uses the arresting image of dry bones called to life to symbolize the saving power of God.

 

AT THE EUCHARIST

The Epistle            Romans 6:3-11

During the weeks of Lent, the readings took into account the somberness of the season but also looked forward to the joy of Easter. Now the first epistle we read in Easter proclaims our liberation from sin but also looks back to the suffering that has once and for all freed us from sin’s bonds.

The Response            Psalm 114 Page 756, BCP

Psalm 114 celebrates the events of the reading from Exodus in which Israel is delivered from the power of Pharaoh. Even mountains and sea are shaken by God’s great deed!

The Gospel            Matthew 28:1-10

Gospel accounts of the resurrection of Jesus differ in details—Matthew’s is the only one that mentions an angel-caused earthquake and guards terrified into catatonia—but the general outlines are consistent: messengers of God remind two or more women that Jesus is risen, just as he promised, and they instruct the women to bid the disciples join him in Galilee.

 

Ponderables

Matthew’s version of Jesus’ resurrection includes the counsel “Do not be afraid,” twice. The first time, these words are uttered by the angel who rolled the stone away from the tomb in which Jesus’ body had been laid. It seems that angels—in Greek, literally ‘messengers’—in their proper forms are so terrifying as to make hardened soldiers swoon. The second time, the words come from the mouth of the risen Jesus himself. He comes not as the familiar Rabbi with whom the disciples had eaten and walked and lived but as a transformed and astonishing messenger with other business elsewhere.

So the messenger always begins, “Don’t be afraid.”

Then the messenger passes on the sort of word that turns one’s world upside down.

The most obviously counter-to-reality claim that Jesus had ever made—that he would return from death to life—has come true, nail marks and all.

And if that is true, think of all the other things Jesus has said that are preposterous within the world as most of us know it. In God’s realm, the meek inherit the earth. The nobodies matter at least as much as the big shots. The genuine leaders are those who serve. The whole of the Law is summed up as “Love God with all your might, and love each other enough to be Christ to each other.” The people of God are each called to follow Jesus to our own crosses—and to the life beyond.

How on earth can we live up to all of that? We can’t.

But how in heaven’s name can we say no?

For Nov. 24, 2013: Last Sunday in Pentecost, Year C

The last Sunday in Pentecost is also known as Christ the King Sunday, and the lections for the day reflect this.

The Reading            Jeremiah 23:1-6

The English word “jeremiad” is based on the prophecies of Jeremiah, most of which are bitter denunciations of bad behavior that leads to bad results for Israel. Today’s reading starts out that way, as bad shepherds are called to account—but then, behold: God announces something new.

The Response            Psalm 46

“The Lord of hosts is with us; the God of Jacob is our stronghold.”

The Epistle            Colossians 1:11-20

In the first century A.D., the little church at Colossae in western Turkey bubbled over with theories about angels and other supernatural powers and with questions about the nature of Jesus. This Sunday’s passage explains in terms that are reminiscent of our Nicene Creed: Jesus is God’s firstborn and God’s champion on our behalf.

The Gospel            Luke 23:33-43

“‘Are you not the Messiah? Save yourself and us!’ But the other rebuked him.”

 

Further thoughts

What does “king” mean, and how does that change when it’s predicated of the Son of God?

That the rights of kingship are easily abused is an article of faith in the US; we vacillate between being skeptical of kinglike figures and adulating them. Sports and entertainment stars loom like kings in terms of the attention they attract and the cultural influence they have. Billionaire owners or executives of big corporations won’t draw thousands to a concert, but they are kingpins or kingmakers whose riches buy them political clout equal to hundreds of thousands. It is prudent to assume that any human with great power can and will do whatever he chooses, whenever he chooses. Thoughtless or even evil acts are not entirely unchallengeable, but we recognize that the process is likely to bring the challenger humiliation and pain and possibly defeat.

Some lore of kingship goes in a very different direction, however. In most of the ancient world, the king was consort of the land itself, personally responsible for it; if his health declined, its health did too, and his individual virtue was embodied in its fertility. The touch of a true king could even heal diseases. This is power exerted to serve, and it is reflected in Jeremiah’s vision of the coming Davidic king as a righteous shepherd of his people. We understand this as real leadership: using the power at one’s disposal to do right.

The epistle depicts Jesus as infinitely more powerful than any earthly king. Because Jesus is also depicted as infinitely more good, he can be expected to do right—but when he seems to fail to intervene in stopping this natural disaster or illness or that madman with a machine gun, we feel devastated and deserted.

Then there’s the vision of kingship that the gospel gives us. Hanging on a cross. In unspeakable humiliation and agony. Verbally and physically abused for being who he can’t help being. Wrongly accused by ignoramuses whose hate-filled faces look unsettlingly like our own. Taking it and taking it, all of it.

Why doesn’t this King teach these wretches a lesson?

Because he is teaching them and us a greater lesson: to love as he loves, not because he makes us but because it’s what the world needs.

And that is what it means to reign as the Son of God.

 


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