St Stephen & St Thomas - Theology

When we listen to a piece of music we respond rather to it than interpret it; so it is too when we look at the crucifixion. God gives himself away in the most finely tuned and once-for-all-perfect act of sacrifice in history (Hebrews 9:25-10:4). There is nothing we can do to add to this sacrifice and make it more complete than it already is. However, how often does the Easter story leave us amazed, joyful or faithful in response? How often by contrast do we prefer to look for something to do? Why do we find it so hard to be still? Why do we prefer to be active, eager, busy, doing something? Why do we find it hard to be beholden to people and embarrassed if someone says thank you? (we don’t want to borrow something of someone else because they might turn round and ask the same of us) Is doing nothing too great a challenge for us? If God’s word tells us to be still, to rest in him and to trust him to conform us to the image of His Son, why do we find that rest to be such a challenge? Is it because we want to justify ourselves? Do we want to prove to other people that God has done something significant in us(1)?

Work hard but don’t be busy; busyness chokes our faith. It makes us miss the Easter message. We end up not being amazed at what Jesus has done because we are too busy thinking about what we need to so in return. We are asked to give glory to God by what we say and do(2). This does not mean that we are adding to the glory God already has (it is a perfect sacrifice). It means we are revealing the glory of God to the world through our words, lifestyle, and behavior. There is a difference between being still and doing nothing; stillness rests on the faith that there is a God—a real (crucified, died and rose again) God.

The stillness of radical Christianity is when we do not judge our neighbors because we cannot fool ourselves into a sense of superior righteousness. It is patient waiting, full of hope. The inactivity of faith is a gesture of confidence in the meaningfulness of reality. The holiness of this God of things as they are is inevitable and indivisible. His mercy lies beyond, not this side of, judgment. Apart from the grace of Christ as a man sows so also shall he reap. The world being what it is things always come out when the seeds of self interest are planted the future is set on course; the actual structure of things is such that simply wishing for a different outcome will rarely effect the future. The history of the world is the judgment of the world and also its redemption. Any conflict or difficult times are only the prelude both to greater judgment and to a new era.

Goodness cannot be achieved by earnest endeavour or by the slow accretion of better habits; it comes as a consequence of a revolutionary stillness. This way of doing nothing is what Christians call repentance. The word has become so weighed down with emotional feelings of guilt that the point of repentance can be lost. Repentance is the recognition that the process of healing for the world depends on deeper, more actual and urgent forces than what we can muster on our own. The belief that we can do nothing constructive is not an indication that nothing constructive is being done – therein lies the fabulousness of the Easter story. It gives us a glimpse into how God is at work; be amazed, be very amazed.

Washing His Disciples' Feet (John 13.1-17)
1-2 Just before the Passover Feast, Jesus knew that the time had come to leave this world to go to the Father. Having loved his dear companions, he continued to love them right to the end. It was suppertime. The Devil by now had Judas, son of Simon the Iscariot, firmly in his grip, all set for the betrayal. 3-6Jesus knew that the Father had put him in complete charge of everything, that he came from God and was on his way back to God. So he got up from the supper table, set aside his robe, and put on an apron. Then he poured water into a basin and began to wash the feet of the disciples, drying them with his apron. When he got to Simon Peter, Peter said, "Master, you wash my feet?" 7Jesus answered, "You don't understand now what I'm doing, but it will be clear enough to you later." 8Peter persisted, "You're not going to wash my feet—ever!" Jesus said, "If I don't wash you, you can't be part of what I'm doing." 9"Master!" said Peter. "Not only my feet, then. Wash my hands! Wash my head!" 10-12Jesus said, "If you've had a bath in the morning, you only need your feet washed now and you're clean from head to toe. My concern, you understand, is holiness, not hygiene. So now you're clean. But not every one of you." (He knew who was betraying him. That's why he said, "Not every one of you.") After he had finished washing their feet, he took his robe, put it back on, and went back to his place at the table. 12-17Then he said, "Do you understand what I have done to you? You address me as 'Teacher' and 'Master,' and rightly so. That is what I am. So if I, the Master and Teacher, washed your feet, you must now wash each other's feet. I've laid down a pattern for you. What I've done, you do. I'm only pointing out the obvious. A servant is not ranked above his master; an employee doesn't give orders to the employer. If you understand what I'm telling you, act like it—and live a blessed life.

Footwashing was not merely a ceremonial custom. It was practically important because people walked through dusty and manure-filled streets with sandals; feet got dirty. Not surprisingly, washing someone else's feet was regarded as one of the most demeaning tasks anyone could perform. It was reserved for household slaves. But since there was evidently no household slave present at this secret meal, who would perform this task? Jesus' disciples were not about to do it for two reasons. First, rabbinic law held that although disciples should perform many services for their rabbis, they could draw the line at removing their sandals and washing their feet. Second, Luke says they were in the midst of their favorite argument--"which one of them was regarded to be the greatest" (Lk. 22:24). Within the terms of their argument, anyone who washed feet in this setting would be admitting that this was not he

It is in fact a symbol of Jesus' death on the cross. This action comes immediately after Jesus explained the Passover meal as a prophetic picture of his death on the cross for our sins (see Lk. 22:19,20). Just as Jesus laid aside his garments and assumed the role of a house servant to wash his disciples' feet, so he laid aside his divine prerogatives to serve lost humanity whom he loves--all the way to dying on the cross for them(3). This is the way he continued to love them right to the end (vs 1). Peter is deeply uncomfortable that Jesus wants to do this for him. As a vicar, I can be just like Peter. If I am in the position where I am doing something for someone else then I am in the more powerful role. If I let somebody do something else for me then I am in the weaker role and I am beholden to them. In time Peter will have to do this and more for other people. For now his role it to allow Jesus to perform this beautifully choreographed, perfectly conceived, once for all act of love and sacrifice.

2.1 The First Word (Luke 23:33-34 )
When they came to the place called "The Skull", they nailed Jesus to the cross there, and the two criminals, one on his right and one on his left. Jesus said, "Forgive them, Father! They do not know what they are doing."

This is Jesus’ gift of forgiveness. It means that he is not asking us to defend him or to be indignant on his behalf. We can not hide behind righteous anger at what happened to him. He is happy to forgive those who crucify him and if he is not angry with them then why should we be? It is not an easy thing for him to have done. All through his ministry he is happy to forgive people by his own authority. Here he calls to his father to forgive those who are putting him to death.

Nothing is more unlikely and more necessary than forgiveness. Forgiveness can appear counter intuitive. Nothing is less obvious than forgiveness (Brunner 1934:488). Forgiveness is a gradual process not a single moment in time; it is a journey towards wholeness – what Mackintosh (1927:129) calls voyages of anguish. Volf (2005) suggests that memory and forgiveness run close together. It is remembering what has been done that then allows for forgiveness. Forgiveness is both an obligation laid on us by God(4) and a gift we give to others.

2.2 The Second Word (Luke 23:39-43)
One of the criminals hanging there threw insults at him: "Aren't you the Messiah? Save yourself and us!" The other one, however, rebuked him, saying: "Don't you fear God? Here we are all under the same sentence. Ours, however, is only right, for we are getting what we deserve for what we did; but he has done no wrong." And he said to Jesus, "Remember me, Jesus, when you come as King!" Jesus said to him, "I tell you this: Today you will be in Paradise with me."

This is Jesus’ gift of hope. It means that we can not hide behind cynicism (which is often a simply a pretence at wisdom). Cynicism is the absence of hope (this is how things are and how they will always be). Jesus shows a generosity of spirit to the penitent thief; maybe he is grateful to the thief for his kindness. It is hope screaming at cynicism. Cynicism is a defensive attitude towards the world. Hope asks more questions of us. Like forgiveness, gratitude and generosity of spirit is a choice. Gratitude is more open handed; choosing not to hang onto what we have got. You keep what you have by giving away what you have got.

2.3 Third Word (John 19:25-27)
Standing close to Jesus' cross were his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. Jesus saw his mother(5) and the disciple he loved standing there; so he said to his mother, "Woman, here is your son." Then he said to the disciple, "Here is your mother." And from that time the disciple took her to live in his home.

This is Jesus’ gift of compassion and tenderness. It means that we can not hide behind selfishness – it is easy to think about what we might want (money, experience, friends, experiential consumerism). but harder to think what others might need. Jesus is teaching us how to live. He is living out the Beautitude ‘blessed are the poor in spirit’– those who want the best for other people. Jesus considered others better than himself and took on the role of a servant. Thinking the best of and for others is a decision not an emotion; it is an intention not a feeling

2.4 The Fourth Word (Mark 15:33-34)
And when the sixth hour had come, there was darkness over the whole land until the ninth hour. And at the ninth hour cried with a loud voice, "Elo-i, elo-i, lama sabach-thani?" which means, "My God, my God, why hast thou forsaken me?"

This is Jesus’ gift of doubt, and passion – a heartfelt and overwhelming longing. It means that there is no hiding place behind glib and easy answers. This is the anguished tone of someone deserted and lonely. As darkness falls, confusion rises. It is life screaming at death. Jesus did not know that the pursuit of death was also the pursuit of life. Sometimes it is right not to want to be brave; strength comes through vulnerability (if someone has cancer). Christianity is not about good manners – authenticity: keep it real. Anger is dignity; it is when it lingers it becomes resentment

2.5 The Fifth Word (John 19:28)
After this Jesus, knowing that all was now finished, said (to fulfil the scripture), "I thirst."

This is Jesus’ gift of vulnerability and longing. It is only human expression of His physical suffering.(6) It means that we can not hide behind a culture of contentment, ideology of well being. It is the Beautitude ‘Blessed are those who hunger and thirst for righteousness’. It is the opposite to complacency, apathy and not caring. There is a cost to holiness; Church is not just a consumer choice

2.6 The Sixth Word (John 19:29-30)
A bowl was there, full of cheap wine mixed with vinegar, so a sponge was soaked in it, put on stalk of hyssop and lifted up to his lips. When Jesus had received the wine, he said,” It is finished"; with that he bowed his head and gave up his spirit.

This is Jesus’ farewell. He is leaving us to ourselves. The word used for Jesus ‘bowing his head’ is the same word used when he says foxes have their holes birds of the air have their nest but the son of Man has nowhere to lay his head (Lk 9:58)…until here when it is finished. He's not beaten, even when he's defeated(7). God bows his head respectfully and dies….Everything dies…History collides with mystery… nothing more that can be done.

2.7 The Seventh Word (Luke 23:46)
Then Jesus, crying with a loud voice, said, "Father, into thy hands I commit my spirit!" And having said this he breathed his last.

This is Jesus’ gift of death(8). Jesus tells his disciples that it is better for them that he dies because though his death comes the Holy Spirit. He died that we might live. He became like us so that we might become like him. Greater love has no man than this, that a man lay down his life for his friends [John 15:13].

1-3At the crack of dawn on Sunday, the women came to the tomb carrying the burial spices they had prepared. They found the entrance stone rolled back from the tomb, so they walked in. But once inside, they couldn't find the body of the Master Jesus. 4-8They were puzzled, wondering what to make of this. Then, out of nowhere it seemed, two men, light cascading over them, stood there. The women were awestruck and bowed down in worship. The men said, "Why are you looking for the Living One in a cemetery? He is not here, but raised up. Remember how he told you when you were still back in Galilee that he had to be handed over to sinners, be killed on a cross, and in three days rise up?" Then they remembered Jesus' words. 9-11They left the tomb and broke the news of all this to the Eleven and the rest. Mary Magdalene, Joanna, Mary the mother of James, and the other women with them kept telling these things to the apostles, but the apostles didn't believe a word of it, thought they were making it all up. 12But Peter jumped to his feet and ran to the tomb. He stooped to look in and saw a few grave clothes, that's all. He walked away puzzled, shaking his head.

That the message of the resurrection was first given to women is regarded by biblical scholars as the strongest proof for the historicity of the resurrection accounts. Had these texts been fabricated by overzealous male disciples, they would never have included the witness of women in a society which rejected them as legal witnesses.
Friday to Saturday is just a long weekend
You will never guess what I have been up to since I saw you last
Cast your bread upon the water and it will be returned to you fourfold

(1)When Jesus went with his disciples to a place called Gethsemane, he took three disciples with him and asked them to keep watch; Judas had gone to the High Priest. That left eight remaining disciples. Jesus said 'Sit here while I go over there and pray.'(Matthew 26:36). There was nothing left for them to do. Their challenge was to sit and to be still.

(2)So whether you eat or drink or whatever you do, do it all for the glory of God (1 Cor 10:31).

(3)This is expanded in Phil. 2:5-8 Paul's interpretation of Jesus' footwashing

(4)If you forgive those who sin against you, your heavenly Father will forgive you. But if you refuse to forgive others, your Father will not forgive your sins (Mt 6:14-15). Refusing to truly forgive a person demonstrates resentment, bitterness, and anger. This suggests that people who refuse to forgive others have likely not truly experienced God’s forgiveness themselves.

(5)Jesus and Mary are together again, at the beginning of his ministry in Cana and now at the end of his public ministry at the foot of the Cross (Emotions unspoken can be emotions unfelt). Jesus wasn’t married but here shows family loyalty and feelings

(6)Christianity is an embodied truth

(7)Redeeming a situation not solving a problem

(8)How can we understand giving up & surrender in a free market ethos that teaches us to take on and own a situation/the language of commercialism has seeped down into our culture