"The single most important theological message of this text is that Jesus the Christ is not only for "insiders" but for "outsiders" as well. On one level, we can easily affirm that truth. And yet, practicing it may not come as easily as believing it." – Dennis Bratcher

Scripture: The apostles and the brothers and sisters throughout Judea heard that even the Gentiles had welcomed God’s word. When Peter went up to Jerusalem, the circumcised believers criticized him.  They accused him, “You went into the home of the uncircumcised and ate with them!”
Step-by-step, Peter explained what had happened. “I was in the city of Joppa praying when I had a visionary experience. In my vision, I saw something like a large linen sheet being lowered from heaven by its four corners. It came all the way down to me. As I stared at it, wondering what it was, I saw four-legged animals—including wild beasts—as well as reptiles and wild birds. I heard a voice say, ‘Get up, Peter! Kill and eat!’ I responded, ‘Absolutely not, Lord! Nothing impure or unclean has ever entered my mouth.’ The voice from heaven spoke a second time, ‘Never consider unclean what God has made pure.’ This happened three times, then everything was pulled back into heaven. At that moment three men who had been sent to me from Caesarea arrived at the house where we were staying. The Spirit told me to go with them even though they were Gentiles. These six brothers also went with me, and we entered that man’s house. He reported to us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is known as Peter. He will tell you how you and your entire household can be saved.’ When I began to speak, the Holy Spirit fell on them, just as the Spirit fell on us in the beginning. I remembered the Lord’s words: ‘John will baptize with water, but you will be baptized with the Holy Spirit.’ If God gave them the same gift he gave us who believed in the Lord Jesus Christ, then who am I? Could I stand in God’s way?”
Once the apostles and other believers heard this, they calmed down. They praised God and concluded, “So then God has enabled Gentiles to change their hearts and lives so that they might have new life.”
 - Acts 11:1-18 (Common English Bible)

Meditation: As we continue our Lenten series, The Compassionate Table, we continue to focus on the ways that we can see even more clearly the ministry of Jesus Christ specifically at the table.  

In this particular passage, we are actually receiving a summary of chapter 10, of what happened in Caesarea with a man name Cornelius, and his family and friends.  (I highly recommend that you read chapter 10 in addition to what you will hear on Sunday!)  More specifically Peter is summarizing what happened, because the believers in Jerusalem were quite skeptical and critical of Peter's actions.  You see Peter traveled down to Caesarea and (gasp!) ate with people who were not Jewish!

Now I added that little note (gasp!) because it does sound crazy to us now - why couldn't Peter eat with other believers, regardless of how they came to know Christ?  Well, there were very strict laws against this, and Peter's dining with Gentiles prompted quite a few questions to the church in Jerusalem.  Who should be included within the circle of the people of God?  Are the traditional boundary markers will to be observed?  If traditional prevents Jews and Gentiles from associating with each other, what happens when the old social distinctions no longer exist?  How are they to relate to each other within a newly configured people of God?

What about us?  What social distinctions keep us separated from one another?  What social distinctions, if they were to change would dramatically change the way we associate with one another?  What social distinctions might change in order to foster the in-breaking of God's kingdom here on earth?  I have a few ideas, but I'd love to hear yours and continue this conversation.  Won't you join us on Sunday?

I’ve had it with war—no more chariots in Ephraim, no more war horses in Jerusalem, no more swords and spears, bows and arrows. He will offer peace to the nations, a peaceful rule worldwide, from the four winds to the seven seas.
                                      - Zachariah 9.10 (The Message)


READING:
When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, saying to them, “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. If anyone says anything to you, just say this, ‘The Lord needs them.’ And he will send them immediately.” This took place to fulfill what had been spoken through the prophet, saying, “Tell the daughter of Zion, Look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey.”

The disciples went and did as Jesus had directed them; they brought the donkey and the colt, and put their cloaks on them, and he sat on them. A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. The crowds that went ahead of him and that followed were shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!”

When he entered Jerusalem, the whole city was in turmoil, asking, “Who is this?” The crowds were saying, “This is the prophet Jesus from Nazareth in Galilee.”
                                    - Matthew 21.1-11 (NRSV)    


REFLECTION:
When I was a child in the Deep South, I had no inkling of the passion of Jesus in any real sense. The southern-fried religion that reared me always jumped plum over the passion of Holy Friday and the execution of Jesus; straight from the glory of the Triumphal Entry to the Glory of the Resurrection; there was no conflict, vulnerability, suffering, and execution in between to raise disquieting questions and challenge the theology of triumphalism. With the Resurrection of Jesus, according to triumphalism, the Roman Empire was replaced by another; the Christian Empire. It’s Lord and Master would someday consummate this dominance on the battlefield of Armageddon and the violent destruction of God’s enemies. In fact, the only vague trace of passion was referenced in the abstract notion of Jesus’ blood shed for our sin.

This interpretation replaces passion with triumphalism, and in so doing obliterates the intimate connection between Holy Week and the ministry of Jesus. This connection is important, because the meaning of Holy Week becomes visible only when interpreted through the ministry that preceded it, and in a real sense caused it. You see, Jesus had two passions, and they shed light on each other. The first passion of Jesus – the one that inspired his vision and drove his every action – was the Reign of God (sometimes called the Kingdom of God); not an empire to replace Rome, but an alternative vision to challenge the very notion of empire.

Empire – in Jesus’ day represented by Rome - is based on dominating power, repression, violence, and exploitation, especially against the peasant class whose cause Jesus championed; while Jesus’ vision is based on liberating humility, recognition of the worth of all, and fairness toward all. Empire? Not so much; say rather anti-empire. It was this first passion that inevitably led Jesus into conflict with Rome, and brought its swift retribution of Jesus’ second passion: humiliation, scourging, and crucifixion.

On Sunday we will examine the Triumphal Entry of Jesus into Jerusalem in the light of its connection to his entire life and ministry, and his challenge to the notion of empire. It very well could be an eye-opening experience. I hope you will join us.

I rise to taste the dawn, and find that love alone will shine today.                                                                      
              - Ken Wilber






READING:
This is how much God loved the world: He gave his one and only Son.  And this is why: so that no one need be destroyed; by believing in him, anyone can have a whole and lasting life.  God didn’t go to all the trouble of sending his Son merely to point an accusing finger, telling the world how bad it was.  He came to help, to put the world right again.  Anyone who trusts in him is acquitted; anyone who refuses to trust him has long since been under the death sentence without knowing it.  And why?  Because that person’s failure to believe in the one-of-a-kind Son of God when introduced to him.

This is the crisis that we’re in: God-light streamed into the world, but men and women everywhere ran for the darkness.  They went for the darkness because they were not really interested in pleasing God.  Everyone who makes a practice of doing evil, addicted to denial and illusion, hates God-light and won’t come near it, fearing a painful exposure.  But anyone working and living in truth and reality welcomes God-light so the work can be seen for the God-work it is.
                                      - John 3.16-21 (The Message)


REFLECTION:
We of the Christian Church (Disciples of Christ) …whoa Nellie! This title requires some explanation. It would be easy to read this title as a claim to be the only true disciples, but that would be a mistake. We firmly believe that we are not the only Christians, but Christians only, serving humbly beside Christians of any other stripe or color.

Anyway, we Disciples recently lost a saint – a truly awesome man! – Fred Craddock, who both inspired and humbled us all. He inspired us with some of the best preaching around; and he humbled us with his commitment to serve “The least of these” in practical, hands-on ways. How he managed to write as prolifically as he did and still find time to serve others remains a mystery God alone can penetrate.

Dr. Craddock begins his commentary on John 3.16 with the caution that it is easy to trivialize this verse. Boy! He could say that again. Most of us know this verse in some form, and most of us trivialize it by reading our meanings into the text. We typically think of God as loving… unless you cross him (sic); in which case God can be a harsh judge. And we trivialize it by thinking of the salvation of the Christ as a pie-in-the-sky reward in the distant future for confessing that we believe this statement about Jesus.

We do this, however, at the expense of its context in John’s theology, losing any chance of recognizing the profundity, subtlety, and radically challenging content of this verse. We need to step back and tease out John’s thought on the nature of the God who loves the world, and what he means by salvation.

I invite you to try this in preparation for Sunday’s worship. Reflect on your notion of the God who loves. Is that all God does? What is this God like? And what is this love John speaks about? Is it sentimental and weak, or profound and powerful? And try to summarize what you think of as salvation. Then on Sunday we will examine this verse, and the passage in which it is nestled, with a view to discard any trivializing tendencies, and catch a glimpse of something both inspiring and challenging that can be embraced by all, including those who think long, hard, and reasonably about spiritual things… and expect preacher types to do the same. Join us, won’t you? 

Suddenly they saw him the way he was, the way he really was all the time, although they had never seen it before, the glory which blinds the everyday eye and so becomes invisible. This is how he was, radiant, brilliant, carrying joy like a flaming sun in this hands… and there on that mountain they saw him, really saw him, saw his light.                         
          - Madeleine L’Engle

READING:
“This isn’t pie in the sky by and by. Some of you who are standing here are going to see it happen, see the kingdom of God arrive in full force.” Six days later, three of them did see it. Jesus took Peter, James, and John and led them up a high mountain. His appearance changed from the inside out, right before their eyes. His clothes shimmered, glistening white, whiter than any bleach could make them. Elijah, along with Moses, came into view, in deep conversation with Jesus. Peter interrupted, “Rabbi, this is a great moment! Let’s build three memorials—one for you, one for Moses, one for Elijah.” He blurted this out without thinking, stunned as they all were by what they were seeing. Just then a light-radiant cloud enveloped them, and from deep in the cloud, a voice: “This is my Son, marked by my love. Listen to him.”  The next minute the disciples were looking around, rubbing their eyes, seeing nothing but Jesus, only Jesus. Coming down the mountain, Jesus swore them to secrecy. “Don’t tell a soul what you saw. After the Son of Man rises from the dead, you’re free to talk.”
                                         - Mark 9.1b-9 (The Message)

REFLECTION:
Those lucky disciples: Peter, James, and John! Jesus invited them to a high and lonely mountain, and there they saw him, really saw him, for the first time. They were offered something precious; a vision, a glimpse of Jesus as he truly is. But it didn’t last. Even before they descended the mountain the vision faded, and they found themselves rubbing their eyes, seeing nothing but Jesus; no shimmering, no glistening white, just Jesus, a peasant artisan turned teacher with whom they had traveled many dusty roads. There was really no reason for Jesus to swear them to secrecy. By the time they reached the valley his glory, as L’Engle expresses it, had become invisible.

This scene as it unfolds begs the question; what good was the vision? Why bother if it didn’t abide, transforming their lives as they saw it again and again in the following days. The real Jesus had finally shown up, only to disappear again. A vision on a mountain is one thing, but a vision in the valley – smack dab in the middle of daily life – now that would be something! That would change things.

Perhaps the vision was available in the valley, not obscured by the dust they kicked up on their journey. Perhaps there was shimmering and glistening if only they had the eyes to see. Shimmer in the eyes of the one grateful leper who returned to thank Jesus; or a glistening aura emanating from a scene in which Jesus, or even one of the disciples, reached out in compassion to one in need.

This is an important “perhaps” for our faith, because we don’t have the slightest chance of climbing the mountain and seeing the Christ revealed in glory. But perhaps we can “Take the mountain to Muhammad,” as the expression goes. Perhaps we can see the Christ in our everyday experience, if only we have the eyes to see. What would be the circumstances in which we caught a glimpse of the Christ and were ourselves transformed? What type of experience might afford us such a vision of glory? We will consider such questions on Sunday. We hope to see you then.

The theme that will guide our reflection during this Lenten season is simple; “Faith Is Living… On The Way.” It’s only simple, however, if you assume that faith and the way are two different things. Faith is belief in God, and the way is the path we will follow to reach our goal. During Lent, this goal is Easter; overall this goal is heaven. Voila! Done and done.

But what if faith and the way are identical? What if faith is defined by its journey? “Now you’re just being silly,” you say? “That would put our theme somewhere between obscure and paradoxical… no help at all!” Nevertheless, there is precedent for the identification of faith and the way. Consider that the early Christian community did not refer to itself as Christian, but rather as The Way. They referred to themselves as followers of Jesus on the way. And you don’t get off the hook just by saying that faith as the way is obscure or even paradoxical. There is much in our faith that is obscure, and some that is over-the-top paradoxical. For example, consider God as “One in three and three in one,” or Jesus as “Truly God and truly human,” or “To save your life you only have to lose it,” or… well, the list could go on and on.

Humor me for a moment and consider what faith would look like if it was defined by its journey; if faith and the way were identical. Firstly, it would mean that faith is a verb; something we do, not something about which we hold an opinion. And it would mean that we would choose those with whom we fellowship less on what they believe to be true, and more on what their lives show to be true. And it throws the focus back onto our lives today. That is to say, the goal of faith is not to get to heaven; it’s not to bide our time through this warm-up act, waiting for the truly real to come along. No; faith as journey means that this life matters. God has the eternal covered, we need not fret about that. Rather, we are called to follow the way of Jesus. And that friends, is quite a journey. A journey to God in God’s presence, as one scholar has put it.

On Sunday we will begin an inquiry into what faith as a journey means for our personal and spiritual lives, and the way we look at our day-by-day living. I hope you will join us at 8:30 (classic worship) or 10:30 (creative worship).