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All of us are on a journey of faith in our lives. At Faith Lutheran in Okemos, Michigan we bring people one a journey of faith each week and share that journey with the world.
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Now displaying: November, 2021
Nov 28, 2021

This is a special musical presentation of Listen Here, Listen Here by soloist Chris Lewis at Faith Lutheran Church in Okemos, Michigan.

Nov 28, 2021

Over the past week and a half, while struggling to get well after being quite ill, I became increasingly aware of the way we are living in a time of tension between the quarantine lockdown of 2020 and a hopeful future time when we might, just might move beyond Covid-19. This present time is fraught with disease, danger, and chaos. And, what is blatantly and manifestly clear is that full recovery and a return to normal will not come to fruition until more people get vaccinated. So, we indefinitely live in what might be called “in-between times.”

Today marks the beginning of a new church year and, on this first Sunday of the new year, we are reminded of the way we live within the tension of yet another form of in-between times. As Christians, we live between the “Already” and “the Not yet” … that is, between “the Kingdom that has come” and the “Kingdom that is yet to fully come.” We live in “in-between times.” As we begin the season of Advent, we are invited to look in two directions – to look back to the birth of Jesus in Bethlehem, and to look forward to Jesus' return when he will bring God's kingdom on earth to fulfillment at the end of time. Therefore, Advent begins with a reading that looks toward Jesus' return. In other words, we begin this season by looking deep into the future – to the end of time. And, today, as we begin traveling through the gospel of Luke, we are given a cosmic picture, one that reaches out in time, incorporating the end of history. We are given words that remind us to be watchful, to be alert and be ready, not for the coming of a baby, but for the second coming of Christ. These are words about the end of time as we know it and, yes, there will be an end, whether it is the end of our lives, or the ultimate end of the world.

          This section of Jesus’ speech from the temple in Jerusalem is full of frightening images, confusing metaphors, and shocking admonitions. As we begin our journey to the manger, we do not encounter the sweet baby Jesus people wait for during this season. Instead, we encounter a stern, adult Jesus, picturing the whole universe being shaken and turned upside down. Quite honestly, it is not a passage most preachers are thrilled to explore, especially at a time when faith communities are full of people who cannot understand why the church “cannot just get on to Christmas already!”

Luke’s gospel was written around 80 CE and the people to whom Luke was writing had already seen the destruction of the Jerusalem temple. They had waited and waited for Jesus’ promised return, but they had not seen it happen. Life for them was difficult and chaotic as Christians were facing persecution. They were truly struggling with “the when” of Jesus’ promised return. Luke addresses this, but he does not give the specific time when Jesus will return. Rather, Luke stretches out that time indefinitely. In today’s reading, Jesus’ words provide assurance that there will be chaos – chaos in the heavens above and chaos in the sea below. Luke’s Jesus tells us the powers of the world will be shaken. The Greek word used for “world” is oikoumene, a word that specifically means the political and economic realm. This is a word that intentionally addresses the powers of the empire, the political and economic powers of the nations. And, he tells the people to look up and raise their heads because an end will come and there will be redemption, liberation and freedom. 

          Today, as we begin a new church year, our world is plagued and overwhelmed by Covid-19. The world is beset by warring factions. Political parties are increasingly divided, and bitterness towards others spews out of people’s mouths like venom. We have seen violent, gun carrying, homegrown terrorists violently attacking innocent people in our streets and even at our nation’s capital, while at the same time, attempting to create fear. Rampant greed has and continues to create growing economic disparity. Mass shootings have become routine, everyday experiences. Systemic racism is a driving factor in the function of every structure and system. Climate change is upon us. The fear in people’s lives is palpable as we face an uncertain future. Oh, yes, how we long and yearn for God’s presence, how we yearn for a different way. Oh, how we long for “justice and righteousness in the land.”  And, as we wait and yearn for an end to evil and sorrow, we wonder how are we to live? Jesus says to us, “Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.”

Just what do Jesus’ words mean for us as we wait for Christ to come, for Christ’s advent among us? Well, the truth is, if Advent is anything, it is a season of painful waiting in the world while not becoming detached from the world. It is a season of darkness before the light comes; a season about a future that is not yet, but a future in which redemption is "drawing near.”  As Dietrich Bonhoeffer once said, “Advent is like sitting in a prison cell. One cannot do anything except hope, pray and wait; deliverance must come from the outside.” 

For Christians, we live our lives reminding each other to not cower in fear but to stand up and raise our heads, for our redemption has already drawn near in Jesus. As Christians, we are called to boldly stand up and raise our heads. Yes, stand and do not fear! Do not fear because fear is more dangerous than violence. Do not fear because fear causes us to forget our identity as named and claimed children of God. Do not fear because fear causes us to see people in need as the enemy. Do not fear because fear causes us to place our safety and comfort above the needs of those who suffer. Do not fear because fear leads us to betray our most cherished values. Do not fear because, today, Jesus reminds us that he is the Lord of history, and he is the one who will bring all things to a good end.

In this in-between time, a time fraught with chaos, foreboding events, and tensions of all kinds, we wait also knowing this time is infused with hope and courage because we already know the end of the story! While not yet here, the end has already been written by the resurrected Christ and God has this. God’s redemption will come!

Yes, as we live during these “in between times” and as we continue to wait, we stand with courage, sharing and living out the compassion and love of Christ. We stand with courage as we treat all persons with the love of God because we have known and continue to know God’s love. We stand and raise our heads because, as we live together within the context of Christian community, we can be a place of light in the darkness. We can be a place of hope, courage and confidence because God’s presence shines in the darkness and the darkness has not overcome God’s presence.  We courageously stand together, affirming time itself as God’s home and workplace, not a calendar of accumulating years but as a movement toward the fulfillment of God’s dream for all people. We stand together as a community, affirming our trust in God’s promises, past, present, and future.

As we live during these in-between times, Jesus’ words to us today are all about the faithfulness of God. They are not words of terror. They are words of hope and promise. And, the promise is, “Yes. There will be an end. God is coming! The future reign of God is definitely coming. Justice, hope, and love are on the way. But, in the meantime, God is at work and very present, in the chaos, in spite of all appearances to the contrary.  Be watchful, be alert, and be ready. For no one knows the time or when, but there will be an end and the reign of Christ is coming!” 

Nov 21, 2021

This is a special musical presentation of Praise to the Lord, the Almighty by the Faith Bells at Faith Lutheran Church in Okemos, Michigan.

Nov 21, 2021

This has been an interesting week in our household

 

My two boys are enrolled in One Wild Life Learning Community for school

 

They began this school group last year and continue this year

 

This week their two teachers have been home recovering from covid

 

All of the kids have remained healthy, and I’ve had an up-close opportunity to observe their learning this week

 

One Wild Life promotes student-led

 

And place-based modes of learning

 

One Wild Life uplifts and respects the kids’ ideas

 

One Wild Life focuses on discovering and cultivating one’s passion

 

This week I’ve had seven kids age 9 – 14 continuing their learning in my basement

 

They connect with their teachers on zoom a few times per day

 

But mostly, amazingly, they are the drivers of their learning

 

I’ve served as the adult upstairs if I’m needed,

 

But I’m not

 

Except as a privileged witness to this incredible community

 

Little gems drift up from the basement throughout my day

 

Celebrations like “We’re so smart!”

 

Support like “Oh, here, I can help with that!”

 

And words of encouragement like “Don’t worry, you got this!”

 

Warm my heart

 

I’m stunned by the silence of these kids working diligently on the next step along their learning path

 

As I continue my own learning in my Masters of Divinity program upstairs

 

I’m in awe of the parallel between their self-driven learning and mine

 

They are young

 

They are so very capable

 

They can do hard things

 

They are empowered to learn…  and grow…  and thrive…

 

Outside of the traditional systems and structures of authority      \         \

 

It’s within this heartwarming week that I reflect on today’s Gospel encounter between Jesus and Pilate

 

This encounter is all about

 

Authority    \         \         Identity       \         \         and Power \                   \

 

Brene Brown deeply explores dynamics of power in Dare to Lead

 

She distinguishes between

 

Power over – which is quite a traditional hierarchical top-down power dynamic

 

And Power with – which is collective power, power that is empathy-driven and shared

 

Power-with is collaborative

 

Power-with leadership looks like service to others

 

One Wild Life Learning Community is an in-my-face example of power-with this week

 

This empowerment didn’t occur just on Monday as the kids gathered independently

 

This empowerment has been cultivated throughout their time together,

 

with the teachers creating space and releasing control to the kids

 

growing their confidence in their ability to drive their own learning        \         \

 

As I engage the Gospel and consider Jesus Christ the King

 

I observe that God is a power-with God

 

God refuses to participate in power-over dynamics

 

God denies that power is finite, and promotes power shared with all

 

God will not use fear as a tool to exercise power-over others

 

God refuses violence to achieve power

 

Let’s explore the context of this Gospel reading and identify how power is used

 

This encounter occurs in the time just preceding the Jewish Passover

 

The Jewish leaders, specifically the high priestly authorities Annas and Caiaphas,

 

have Jesus arrested and questioned about his teaching – exerting power over Jesus

 

Jesus responds that he’s done everything in public,

 

And questions the intent behind this arrest and interrogation – an attempt to balance power between them

 

The nearby police strike him in the face – reinforcing the power-over dynamic between the high priest and Jesus

 

Jesus is then taken from the high priests to Pilate, the Roman governor of Judea

 

Pilate’s there, in Jerusalem, to keep Roman order during the time of Jewish Passover

 

Pilate is not Jewish, but a gentile

 

This collaboration between the Jewish authorities and the Roman governor builds power over Jesus

 

This next interaction is fascinating

 

There has been much cultural tension between the Jewish authorities and the gentile Roman rulers as they vie for power over one another

 

Pilate initially responds that the Jewish authorities should take care of their own business

 

and judge Jesus according to Jewish law, however,

 

Roman rulers didn’t allow Jewish authorities to carry out death penalties

 

And so the Jewish authorities submit to Roman rule by requesting Pilate’s support

 

This seems to further Roman leadership’s power-over Jewish leadership as they acknowledge Pilate’s authority

 

Through Pilate’s dealing with Jesus, the Jews recognize the Roman emperor as their king

 

Can you feel the tension within this power struggle?

 

This brings us to the scene we hear about today where Pilate questions Jesus

 

The hierarchy of power-over kingship is interwoven throughout this entire story,

 

From the arrest of Jesus by the Jewish authorities

 

Through the questioning by the high priest

 

To turning Jesus over to the governor, Pilate

 

And now Pilate’s questioning of Jesus

 

The Roman rulers didn’t necessarily think of Jesus as a threat as he compassionately went around healing and preaching throughout the region.

 

But now the leaders within Jesus own religious group are alarmed

 

They find his behavior – and perhaps his power – out of the ordinary

 

This alarms the Roman empire because they’re afraid of the Jewish God

 

Jesus was perceived as a threat by the empire because

 

his ministry served as a sign of God’s inbreaking kingdom

 

God’s action within the world had a reputation,

 

and God’s kingdom didn’t side with power-over empire dynamics

 

God’s power is with the marginalized and strangers of the land who are oppressed by the system

 

Remember what happened with Pharoah and Moses in Egypt?

 

So King Herod and Governor Pilate worried about the thinness of their thread of power-over the people

 

They worried about the end of their ability to oppress and exploit people within their kingdom

 

They feared a time when the nobodies could rise up in power against them

 

This is the context of Pilate’s question:  “Are you the King of the Jews?”

 

And Jesus the Christ’s response:

 

“If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews.” (Jn 18:36)

 

Jesus’ kingdom is not of this world

 

Jesus followers don’t, and will not, fight

 

What kind of a king is this?

 

Jesus embodies the power of God that refuses power-over others

 

even others like Pilate, Herod and the high priests

 

Jesus the Christ is the kind of king that ushers in a different power dynamic

 

A power dynamic that is out of this world

 

A power that is with and for abundant life for all

 

“For this I was born, and for this I came into the world, to testify to the truth.” (Jn 18:37)

 

Jesus indicates that the incarnation is about to culminate within this time and space

 

The next question that Pilate asks is the question that remains for us:

 

“What is truth?” (Jn 18:38)

 

The truth is:

 

The power of God’s presence within humankind is about to be revealed through Jesus the Christ

 

This is a collaborative power that flows within and through all of God’s creation

 

The truth is

 

Within creation God designed humankind to not be alone

 

The truth is

 

God breathes power into creation through the Holy Spirit to co-create with God

 

The truth is

 

We worship God who chose to be enfleshed in human skin

 

As Jesus is headed toward crucifixion

 

The truth is

 

that the God we worship takes all of this authoritarian power

 

From the Jewish authorities

 

From the Roman empire

 

Into God’s self

 

God transforms and re-creates this power-over

 

Through the resurrection

 

Into power-with

 

The truth is

 

that Jesus the Christ, resurrected and made new

 

breathes into us, God’s followers,

 

This collaborative power of the Holy Spirit        \         \

 

And sometimes the truth is too much to grasp

 

Sometimes the truth overwhelms

 

Sometimes the truth is diminished by the reality that we continue to live within a power-over society

 

Sometimes we forget the power we have

 

And I think back to the precious words that have drifted up from my basement this week

 

From these kids living One Wild Life

 

“Oh, here, I can help with that!”

 

“We’re so smart!”

 

“Don’t worry, you got this!”

 

And I am encouraged…

 

With Jesus as our teacher we are empowered

 

We are so very capable

 

We can do hard things

 

The Holy Spirit is with us as we learn…  and grow…  and thrive…

 

As we participate in, work toward, and even demand power-with systems

 

This is our inheritance,

 

This is our call

 

Amen.

Nov 14, 2021

Today’s gospel reading from Mark is guaranteed to raise one’s heart rate a bit as Jesus begins to tell the disciples about signs of the end of the age. This entire chapter in Mark's gospel is called the little apocalypse because it falls into the genre of apocalyptic writing. Apocalyptic literature was a special kind of writing that was very popular during Jesus’ lifetime and in the early church. What “apocalyptic” means is to pull back the veil, to reveal what one might call the underbelly of reality. It uses hyperbolic images like stars falling from the sky, the moon turning to blood, and violent future earthquakes. The closest comparable literature in contemporary 21st century writing would possibly be science fiction, where suddenly you’re placed in an utterly different world, where what you used to call “normal” doesn’t apply anymore. So, as you listen to today’s gospel reading you need to understand it is meant to shock. It is also very important to note, the purpose of apocalyptic literature is not to foretell the future as some fundamentalists would have you believe. No, the purpose of apocalyptic literature is to encourage faithfulness and patience in the present time, in present challenges. In fact, one commentator, when talking about apocalyptic literature, writes, "The premium of discipleship is placed not on predicting the future but on faithfulness in the present, especially in trials, adversity, and suffering."  This is precisely what the thirteenth chapter of Mark is about. It is also important to look at the last words of today’s reading. After Jesus mentions frightening things that will take place, he says, “This is but the beginning of the birth pangs.”  Birth pangs bring forth new life. Apocalypse is for the sake of birth, not death. Yet most of us have heard this reading as a threat. It is not a threat. Apocalyptic writing is about hope. It is writing that suggests falling apart is for the sake of renewal, not punishment.

Apocalyptic writing reframes reality in a radical way by flipping our imagination. I love the way Richard Rohr talks about apocalyptic writing. He says:

We would have done history a great favor if we would have understood apocalyptic literature. It’s not meant to strike fear in us as much as a radical rearrangement. It’s not the end of the world. It’s the end of worlds—our worlds [including our little individual worlds] that we have created. In the book of Revelation (also called the Apocalypse, or Revelation to John), John is trying to describe what it feels like when everything falls apart. It’s not a threat. It’s an invitation to depth. It’s what it takes to wake people up to the real, to the lasting, to what matters.

 

So, with that in mind, let’s look at our reading from Mark. The

disciple's comment about the greatness or size of the temple is quite ironic because it comes right after Jesus praises a widow who gave the smallest of coins to the temple. Right there we can discover that what is great and what is small in God's kingdom are probably not the same as in our kingdoms. Then, leaving the Temple for the last time, Jesus takes the disciples to the Mount of Olives which is opposite from the Temple. Perhaps the separation of Jesus and his disciples from the temple can also symbolize that the "place where God dwells" is now in Jesus and his Word rather than in the building. He then proceeds to share apocalyptic words, the words we see in today’s gospel reading. And, he shares these words as everything truly is about to fall apart for the disciples, as he himself faces betrayal, trial, and crucifixion within a matter of days.

Responding to a comment on how magnificent the Temple was, Jesus looks past the building to a time when the Temple would be destroyed. Indeed, the Temple was to be destroyed within a generation of Jesus speaking these words. And, by the time Mark wrote these words which are part of the first written gospel, the Jewish revolt had taken place and the Temple had been destroyed. Anyway, Jesus takes the disciples on a verbal journey to the end times, the end of worlds that are always before us. He focuses on symbols and events that will show the end time is about to happen. But the reason Jesus tells the disciples these things is not so they could pinpoint a date. It is not to give them a head start so they can get their affairs in order. The point Jesus was making was to watch out, be awake, be prepared, and persevere during the struggles that are to come.

Now, quite honestly, the early Christians truly believed that the end was near. Yet, within a decade or two, nearly all the twelve disciples would be dead, most of them having died as martyrs. Within a generation, persecution would seek to destroy the Church, even as the Temple was destroyed. The end of the world didn't come but threats to bring about the end of faith and the end of the Church were certainly on the horizon. The key was to be alert, be prepared, and persevere. Believers would have to dig deep to continue to be enthusiastic and energetic about a faith that could cost them their lives. Things were not easy for anyone who followed Jesus. Their own end could come at any time. And, quite honestly, it is the same for us.

Jesus was telling the disciples they would have to live on the edge as things seemed like they were falling apart. They would face danger and that danger would create an edginess in their lives. Their faith would have to persevere in times when it would be a lot easier to give up and give in to the pressures that opposed God. After the resurrection, in those early days of Christianity, as many in the first-generation Church did believe that Christ would return before they died, they lived in expectation. They lived on the edge, an edge that came from listening to Jesus' words as he told them to keep watch, be alert, persevere, and keep the faith.

As we look at our lives and think about Jesus’ message, I am deeply aware of the way we seek comfort and security. But, quite frankly, seeking and attaining comfort and security can be very hard on faith. We can find our faith and our lives become too comfortable, too protected. Faith needs to have an element of edginess to it. Faith and trust in God during challenging times, at times when things seem to be falling apart, does require an edginess and enthusiasm as we face uncertainty. A comfortable faith in a comfortable Church leading to a comfortable life trying to make sure that our part of the world remains comfortable isn't what Jesus had in mind for 1st century Christians or 21st century Christians. I suspect that the world will not end for a long time, probably many, many generations from now. But no one can say, as an individual, that tomorrow is promised to them. The end of our world might be just around the corner. This is something we have learned anew throughout this Covid-19 pandemic.

Living out our faith while aware that our world could end tomorrow, can make an incredible difference in the way we serve God. It can make an incredible difference in the way we see others. It can make an incredible difference in the way we live our daily lives. Living on that edge, remembering our world could end tomorrow, reminds us how to truly live! One day the great buildings and structures of our life will fall. Things will seem like they are falling apart. The very things that we often trust and rely upon to give identity, meaning, purpose, and security will crumble. This is not a prediction of the future or a forecast of doom and gloom. It is just a statement of reality. Life changes, loved ones die, institutions fail, people disappoint, relationships break up, bodies get sick. In those moments the great stones of our temples are all thrown down. Faith in Christ helps us let go of illusions and pretenses so we can be more and more present to what is. That’s why, just a few verses later, Jesus says, “Be awake.” God puts us in a world of passing things where everything changes, and nothing remains the same. The only thing that doesn’t change is change itself. It’s a hard lesson to learn. It helps us appreciate that everything is a gift. We didn’t create it. We don’t deserve it. It will not last, but while we breathe it in, we can enjoy it, and know that it is another moment of God, another moment of life. We can live, pulling back the veil to see the underbelly of reality, to see what is, what is already here. And, what is already here, is God’s presence to us, Immanuel – God with us! That is what truly matters and what is lasting. And, this God of grace and love, who holds us and carries us through all the challenges and changes and chaos of life, calls us to live awake in the NOW, allowing the promises of God about the future to infuse our every present moment.

Nov 7, 2021

This is a special musical presentation of City Called Heaven by the Faith Chorale and a solo by Victoria Waler at Faith Lutheran Church in Okemos, Michigan.

Nov 7, 2021

Throughout this pandemic, I feel as though we have been living what one theologian calls “the Saturdays of our lives.”  The Saturdays of our lives represent those despairing places in life between the crucifixion of Good Friday and the resurrection of Sunday morning. They represent the stench of death we have experienced and felt throughout this pandemic. They represent the emptiness and longing we may feel in the wilderness of despair. They represent those places in life where what is crystal clear is the suffering and the pain and the agony and the chaos, and where the resurrection of Sunday and the promise of new life seem like a fantasy or fairytale that is certainly nowhere in sight. Living in the Saturdays of our lives is a difficult place to live. And, that place of death and despair is the context for all our readings on this day, readings that are truly life-giving.

It is important to note that, when the Bible speaks of death, it does so in terms of the future. Using poetic writings and visions, the Bible speaks words of hope and promise, and words of a future that is before us but not yet here. They are words we need to hear in the Saturdays of our lives. In our first reading, Isaiah was speaking to displaced people in the 8th century BCE. The Assyrians had swept in and captured the Israelites and forced them to scatter throughout the empire. It was, in essence, yet another wilderness experience and the people were asking THE big despairing question, “Where is God?”  Many had lost their faith and it was there, in the anguish, that God came to the people of Israel. God met them right where they were, made God’s presence known to them through the prophet Isaiah, and gave them desperately needed words of hope. God gave them words of hope and promise that ring down through the centuries to provide the words we so desperately need to hear in the Saturdays of our lives.

Isaiah speaks to the people of Israel and to us, and he beautifully describes a future day when God will throw a massive, gigantic party, when the “Lord of hosts will make for all peoples a feast of rich food.”  God will destroy “the shroud that is cast over all peoples, the sheet that is spread over all nations.”  With poetic words that describe the most hope-filled future, we hear that God will swallow up death forever, wipe away the tears from all faces, and God will take away the disgrace of God’s people, wiping it away from all the earth! Oh, these are hope-filled words we so desperately need to hear in the Saturdays of our lives. 

In our reading from the Book of Revelation, speaking words to despairing people facing persecution, we are gifted with another vision of the future as the writer describes a whole new heaven and new earth.  And, what is so interesting about this vision is that it is about the future of everything, the future of ALL things.  It is about an amazing future that God is creating where the chaos, pain and destruction of this present time will be no more!  Oh, we need to hear the promise of this future as we experience our present challenges and the Saturdays of our lives!

But, wait.  There is yet another story of hope and promise!  On this day, we are also told of the raising of Lazarus when the very shroud of Lazarus is cast off.  Oh, we need to hear these words because the stench of death and the roiling chaos have been swirling all around us for too long.

Lazarus, Jesus’ close friend, has died.  Mary and Martha knew their brother, Lazarus, would not have died had Jesus been present.  They are living and experiencing the Saturdays of their lives. And, like us, we discover Mary using the “if only” phrase as she kneels at Jesus feet saying, “Lord, if you had been here, my brother would not have died.”  Then, as Jesus responds to Mary’s weeping, we are confronted with the harsh but ultimately comforting truth of the situation.  In this moment of darkness, this moment that renders God’s very Word silent, we find that Jesus himself weeps. It is in this moment that we discover the incarnate God who weeps with us as Jesus reveals the passion and love of a powerless yet seemingly almighty God. When Jesus experienced Mary and Martha weeping for their dead brother Lazarus, he was "deeply moved in spirit and troubled."  As we look at this piece of the story, theologian N.T. Wright is insistent as he says:

When we look at Jesus, not least when we look at Jesus in tears, we are seeing not just a flesh-and-blood human being, but the Word made flesh. The Word, through whom the worlds were made, weeps like a baby at the grave of his friend. Only when we stop and ponder this will we understand the full mystery of John’s gospel. Only when we put away our high-and-dry pictures of who God is and replace them with pictures in which the Word who is God can cry with the world’s crying will we discover what the word “God” really means.

 

The God we worship is not a remote and aloof "sky god" somewhere out there. No, God is a tender God who is deeply moved, even grieved, by anything and everything that threatens our human well-being. In this moment, we discover Immanuel – God with us, a God who even weeps with us. And, oh my, as we experience the Saturdays of our lives, we need to hear these words!

But, wait!  The story does not end there.  Jesus commands those present to take away the stone blocking the entrance to the tomb.  Now, there is nothing pretty about death.  Death brings decay, rotting and stench.  Oils and spices applied to a dead body would have held unpleasant odors at bay for a while, but after four days the stench would have been overpowering.  And, so it was with Lazarus.  Martha becomes the realist as she says, “Lord, already there is a stench because he has been dead four days.”  However, Jesus responds by saying, “Take away the stone,” and with those words we cannot help but be reminded of Jesus’ own coming resurrection. Oh, yes, we need to hear these words in the Saturdays of our lives.

When Jesus cries out with a loud voice saying, “Lazarus, come out!” he heralds a stunning new possibility as the stench of death meets the fragrance of the resurrecting power of God’s Son. Jesus’ shout brings life to Lazarus! Lazarus, the dead man, emerges from his tomb, bound from head to foot in burial wrappings.  Jesus then commands that these burial wrappings, that shroud, the last remnants of death, be removed as he says, “Unbind him, and let him go.”  The shroud, that death sheet that had been spread over Lazarus’ body, is removed and the stench of death is gone.  Oh yes, we need to hear these words in the Saturdays of our lives.

People, Lazarus is us.  Bound by death in our current lives, we are called to life by Jesus who is the Light and the Life of the world. And, it is from the light of Easter dawn that we confront the darkness of death.  Jesus stands at the edge of the Saturdays of our lives, at the edge of our tomb, even the tomb of Covid-19 and the many tombs in which we presently exist as we shrink from being fully alive.  Jesus stands shouting, “Come out!”  He calls us to come out and walk into the light of day, pulling free of our grave clothes as we go.  From the other side of Christ’s resurrection, we gain the courage, not to deny death, but to be honest about its ability to cripple us. And, crippled we have been! We gain the courage to not let the fear of death distort our lives, but to walk through it and figure out ways to integrate it into our lives. As we do this, we walk placing our faith in the Risen Christ who has promised us that death does not have the last word. And, knowing that death is not the last word, we are free to live, truly live. We can stare death and darkness in the face and even embrace its reality as a part of earthly living – even in our grief, and even in our pain. Oh, yes, we need to hear these words on this day!

Theologian, Frederick Buechner, says, “Resurrection means the worst thing is never the last thing.” Friends, we are Lazarus, and the good news is that, in Holy Baptism, we have been joined to Christ’s death and resurrection! We have been promised not only life eternal but also abundant life right here and right now. We are called to live as though the Eternal were now because God is, and because God is present to us here and now. We are called to live as though we belong to God, in life and in death. We can let go of all that holds us in the Saturdays of our lives because the future God holds out before us is not dominated by death. It is one of life and God is calling us into life! Come forth and live!! Oh, yes, we so desperately need to hear these words in the Saturdays of our lives!

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