Book of Faith - Luke 23:26-56 - The Crucifixion II

We continued our conversation on the crucifixion.  We asked ourselves a different question.  Beyond the biblical accounts, what does the cross mean to us?  As a starting point, we read The Theology of the Cross: A Usable Past by Douglas John Hall.  The reading was challenging, but worth the effort.  We began with the Lutheran distinction between the Theology of the Cross and the Theology of Glory.  For Luther, the Theology of Glory "does not know God hidden in suffering.  Therefore prefers works to suffering, glory to the cross, strength to weakness, wisdom to folly, and in general, good to evil."  The Theology of the Cross understands the cross as the ultimate statement of God's involvement in the world.  The theology accepts the reality of difficult things rather than avoiding the difficulty.  The theology tells the truth.  Luther went on to say that God was not only hidden in suffering, but God was at work in our anxiety and doubt.  The Theology of the Cross defines life in terms of giving rather than taking, self-sacrifice rather than self-protection, dying rather than killing.

As we read the work of Douglas Hall, a number of insights struck us a group.  One, the cross shows the compassion and solidarity of God.  Jesus did not die on the cross alone.  In a very real sense, God also suffered and died on the cross.  Luther was bold enough to use the phrase "crucified God."  This was a very new way of thinking about the cross for many in the group.

Two, the cross shows God's commitment to the world.  The cross is at once "the ultimate statement of humankind's movement away from God and God's gracious movement towards fallen humankind."  The cross does not take us out of the world, but sends us back into the world, a world that God loves, in a new way.  We do so willingly, knowing the struggles and difficulties.

Three, the cross makes us honest.  The cross has a boldness to "call a spade a spade."  As a group, we talked about people who speak of being a Christian as an end to all questions and struggles.  "Since I found Jesus, my life is perfect."  The cross takes us out of the idea that life is without difficulty and sorrow.  The cross speak of a gracious God who is with us in our difficulties and sorrows.  The cross allows us to face the truth about ourselves and our lives.

Four, the cross tells us that the life of faith in a journey, not a destination.  Luther understood the "Christian living does not mean to be good but to become good; not to be well, but to get well; not being but becoming;  not rest but training.  We are not yer, but we shall be.  It has not yet happened, but it is the way.  Not everything shines and sparkles as yet, but everything is getting better."  The group liked the idea of our being on a journey with a gracious God who journeys with us.

Again, we welcome everyone to join us in our conversation on Wednesday at noon at the CEB.  If you can't be there, keep following the blog.  This is a conversation worth having.

Peace,
Pastor Summer

Book of Faith - Luke 23:26-56 - The Crucifixion

As a group, we know the story of the crucifixion well.  However, focusing on just one account, the story as told by Luke, gives us a different picture.  Simon of Cyrene is asked to carry the crossbeam for Jesus.  It is interesting to note that John has Jesus, and Jesus alone, carrying the cross.  There were those, the docetists, who argued that Jesus could not have suffered and died on the cross and the true victim was Simon.  John wanted to make sure there was no misunderstanding.  This was not an issue for Luke.

Jesus speaks to the women along the way to his death.  In his warnings, you can hear the impending doom of Jerusalem by the hands of the Romans in 70 AD.  Were these the words of Jesus himself?  Or were these the words of the early church (Luke was written after the fall of Jerusalem) that help create meaning around that tragedy?  Did the fall of Jerusalem serves Luke's purpose in telling the story of the passion.  

The group discussed Jesus' words, "Father, forgive them; for they know not what they do".  The group noted  that not all the ancient texts had those words.  However, those words deeply reflect the gospel Jesus proclaimed.  If those words are a part of Luke's telling the story, they are a wonderful addition.

The dividing of Jesus' garments raised a number of questions.  Who would casts lots for his worn and bloody garments?  If this scene is to reflect Psalm 22, as suggested in Mark's telling of the story, along with the mocking of the rulers, then this is a power scene.  With Psalm 22 serving as a backdrop to the crucifixion. the words of the psalmist add an extra dimension to the story.  The words of Psalm 22 add to the sense of drama.  Luke uses the images of Psalm 22 to paint a powerful picture.  The images and story still have the power to move us today.  The story stands at the center of our faith.  We still look up to the one who was crucified and cannot help but be changed.  

Peace,

Pastor Summer

Book of Faith - Luke 22:39-71 - In the Garden

The passion of Jesus is unfolding and our Wednesday group was taken by some of the details they had overlooked in the past.  Jesus tells his disciples to pray that they not enter into temptation, however, was Jesus tempted in the garden when he prays to his Father to have the cup removed.  After the temptation in the wilderness, the scripture says that the devil waited for a more opportune time.  Is the garden that time?  The garden prayer is such a power example of Jesus' humanity, and yet, Jesus is still willing to follow God's will.  

Luke heightens the drama in verses 43 and 44, which seem to be additions.  Sweating blood is such a powerful image.  The question was asked, how did Luke know what was happening when the disciples were asleep.  Did Jesus tell the disciples later after Easter?  Is this Luke filling in the details?  Is this God speaking to Luke as he was writing the gospel?  We explored all the possibilities.  Of course, the question was asked, why did the disciples go to sleep for sorrow.  Certainly, there was sorrow in the air, but the thought was that it may have had more to do with the wine at dinner.  

The group found the crowd that came to arrest Jesus interesting by its inclusion of the chief priests and the elders.  Wouldn't they have just sent the Temple Guard?  And why did the temple have a guard?  The thought was that the guard would protect the treasury but also assure the Romans that there would be order at the Temple.  It seemed to make sense that the religious authorities would have been willing to keep their own guard if it would keep the Romans out of the Temple. 

The denial of Peter in the courtyard was a very moving scene.  The group was particularly struck with Luke's addition of having Jesus turn and look at Peter as the cock crowed.  The particulars, whether Jesus could hear Peter's denials or whether Jesus could actually see Peter out in the crowd, are lost in the image of Jesus' simply looking at Peter.  In that singular moment, Peter is convicted without Jesus saying a work, and yet, we know there is grace that will come.  Peter will be singled out to have the Easter message given to him.  Even though he would deny Jesus, God's grace would claim and forgive him.  This poignant drama is a word of grace to all of us who fall short and in one way or another deny Jesus in our lives.  

Next week, we make the journey to Pilate and then the cross.  We will be gathering at noon on Wednesday at the Christian Education Building.  All are welcome to attend and participate.  As always, you are welcome to follow on the blog.

Peace,

Pastor Summer