Ash Wednesday: Joel 2:12-18; Psalm 51:3-6, 12-14, 17; 2 Corinthians 5:20-6:2; Matthew 6:1-6, 16-18 ~ Father, forgive me

Ash Wednesday

+ In the Name of the Father, and the Son, and the Holy Spirit. Amen

Opening prayer:

Today begins the season of Lent – a journey of reflection and repentance that will bring us to the celebration of the passion, death and resurrection of Jesus at Easter time.
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Gracious and merciful God, You look with love upon a sinful people and desire only our return to You. I beg of you the grace to live this holy season, to persevere in prayer, self-denial, and almsgiving. Through the disciplines of Lent, purify my heart of all pretension, bring me back to You, and make the whole Church ready to celebrate the mysteries of Easter.

Grant this through Christ, our liberator from sin, who lives and reigns with You in the unity of the Holy Spirit, holy and mighty God for ever and ever. Amen.

A Reading from the Old Testament: Joel 2:12-18 (NLT)

The Lord says,

“Turn to me now, while there is time. Give me your hearts. Come with fasting, weeping, and mourning. Don’t tear your clothing in your grief, but tear your hearts instead.”

Return to the Lord your God, for he is merciful and compassionate, slow to get angry and filled with unfailing love. He is eager to relent and not punish. Who knows? Perhaps he will give you a reprieve, sending you a blessing instead of this curse. Perhaps you will be able to offer grain and wine to the Lord your God as before.

Blow the ram’s horn in Jerusalem! Announce a time of fasting; call the people together for a solemn meeting. Gather all the people — the elders, the children, and even the babies. Call the bridegroom from his quarters and the bride from her private room. Let the priests, who minister in the Lord’s presence, stand and weep between the entry room to the Temple and the altar.

Let them pray, “Spare your people, Lord! Don’t let your special possession become an object of mockery. Don’t let them become a joke for unbelieving foreigners who say, ‘Has the God of Israel left them?’”

Then the Lord will pity his people and jealously guard the honor of his land.

A Reading from the Psalms: Psalm 51:3-6, 12-14, 17 (NLT)

For I recognize my rebellion; it haunts me day and night. Against you, and you alone, have I sinned; I have done what is evil in your sight. You will be proved right in what you say, and your judgment against me is just. For I was born a sinner — yes, from the moment my mother conceived me. But you desire honesty from the womb, teaching me wisdom even there.
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Restore to me the joy of your salvation, and make me willing to obey you. Then I will teach your ways to rebels, and they will return to you.
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Forgive me for shedding blood, O God who saves; then I will joyfully sing of your forgiveness.
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The sacrifice you desire is a broken spirit. You will not reject a broken and repentant heart, O God.
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A Reading from the Letters: 2 Corinthians 5:20-6:2 (NLT)

So we are Christ’s ambassadors; God is making his appeal through us. We speak for Christ when we plead, “Come back to God!” For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.

As God’s partners, we beg you not to accept this marvelous gift of God’s kindness and then ignore it. For God says, “At just the right time, I heard you. On the day of salvation, I helped you.”

Indeed, the “right time” is now. Today is the day of salvation.

A Reading from the Gospels: Matthew 6:1-6, 16-18 (NLT)

“Watch out! Don’t do your good deeds publicly, to be admired by others, for you will lose the reward from your Father in heaven. When you give to someone in need, don’t do as the hypocrites do — blowing trumpets in the synagogues and streets to call attention to their acts of charity! I tell you the truth, they have received all the reward they will ever get. But when you give to someone in need, don’t let your left hand know what your right hand is doing. Give your gifts in private, and your Father, who sees everything, will reward you.

“When you pray, don’t be like the hypocrites who love to pray publicly on street corners and in the synagogues where everyone can see them. I tell you the truth, that is all the reward they will ever get. But when you pray, go away by yourself, shut the door behind you, and pray to your Father in private. Then your Father, who sees everything, will reward you.”
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“And when you fast, don’t make it obvious, as the hypocrites do, for they try to look miserable and disheveled so people will admire them for their fasting. I tell you the truth, that is the only reward they will ever get. But when you fast, comb your hair and wash your face. Then no one will notice that you are fasting, except your Father, who knows what you do in private. And your Father, who sees everything, will reward you.”

Intercessions:

Our God is full of mercy and compassion – Lord help us:

+ That God’s people scattered throughout the world – particularly those who are signed with ashes today – may turn back to God during this Lenten season…. Lord, hear my prayer.
+ That those who have grown lukewarm, or drifted far away, may return to God and find new enthusiasm in their faith…. Lord, hear my prayer.
+ That people in need throughout the world may benefit from our Lenten sacrifices of prayer, of self, of generosity…. Lord, hear my prayer.
+ That, during this Lenten season, we may learn to set our own interests aside and work for the good of others…. Lord, hear my prayer.

God of mercy and compassion, you cleanse us and give us your help: hear my prayers made in faith, through Christ our Lord. Amen.

Hymn: God of Mercy and Compassion

+ In the Name of the Father, and the Son, and the Holy Spirit. Amen
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LENT (wikipedia) is a solemn religious observance in the liturgical calendar of many Christian denominations that begins on Ash Wednesday and covers a period of approximately six weeks before Easter Day.

The traditional purpose of Lent is the preparation of the believer – through prayer, penance, repentance of sins, almsgiving, atonement and self-denial – for the annual commemoration of Holy Week, marking the death, burial and resurrection of Jesus, which recalls the tradition and events of the New Testament beginning on Friday of Sorrows, further climaxing on Jesus’ crucifixion on Good Friday, which ultimately culminates in the joyful celebration on Easter Sunday of the Resurrection of Jesus Christ.

The English word “Lent” was adopted for the season in the middle ages and simply referred, at that time, to the coming of spring with its lengthening days.

Lenten Culture | First Things – Reblog

Lenten Culture | First Thoughts | Blogs | First Things.

LENTEN CULTURE

“The historical development of Lent corresponded to the construction of a Christian culture and thus the redemption of cultural life. It formed part of the message that upon entering the faith, the individual entered into an alternative way of existing in the world in which time was understood differently. The patterns of one’s existence now corresponded to a new narrative about the history of the world as one of creation and redemption in and through Jesus Christ.”

ON LENT, GLOBAL CULTURE, AND COSMIC SALVATION by Dale M. Coulter

As my wife and I pulled up to a fast-food restaurant one year during Lent, our daughter quickly noticed a sign advertising vegetarian options. Given that she had decided to join the millions of Christians fasting during Lent, she was all too happy to know that market forces were at work acknowledging this aspect of Christian culture. At that moment her young faith became more than a private commitment. It became a public expression as she identified with a practice that Christians have engaged in for well over a thousand years.

The approach of Lent serves as a reminder to Christians of a common culture that they share. It reminds Christians that, in the language of the Martyrdom of Polycarp, they are members of a “God-fearing and God-loving race.” Of course, the actual practice of Lent varies, being adapted differently by diverse forms of Christianity with elements being added or subtracted given time and place. The Sunday before Lent has been called Transfiguration Sunday, Shrove Sunday, and Forgiveness or Cheesefare Sunday, to name a few. Such diversity attests to the rich local expression in Christianity, setting a precedent for the need to honor local culture in the celebration of a global inheritance.

The historical development of Lent corresponded to the construction of a Christian culture and thus the redemption of cultural life. It formed part of the message that upon entering the faith, the individual entered into an alternative way of existing in the world in which time was understood differently. The patterns of one’s existence now corresponded to a new narrative about the history of the world as one of creation and redemption in and through Jesus Christ. This is the link between the fasting and prayer that catechumens engaged in prior to undergoing baptism, confirmation, and first Eucharist and the incorporation of those practices into a Lenten season as part of the movement toward Easter.

As a cultural practice, then, Lent concerns the ongoing mission of the churches. Sometimes pastors or priests will talk about Lent as part of an individual’s ongoing conversion, because the person enters a prolonged period of heightened spiritual awareness in which acts of repentance and acts of mercy form the preparation for Easter celebration. While this may personalize Lent, the global culture that it communicates relates more to cosmic salvation and the mission to bring all of life under the authority of Christ. It may be that the importance of Lent resides in its reminder of the continuing mission to transform culture by the creation of new cultural forms of life that attest to the arrival of a new race of people.

It is for this reason that I have a strong sympathy for the first act of reform by Ulrich Zwingli in 1522, when he bore witness as priest to the eating of sausages during Lent. It was important to say at that time that the church’s rituals could not be linked in such a direct fashion to the salvation of the soul without putting a weight on the individual that was more than he or she could bear. The yoke of Christ resists such connections, which is why Zwingli referred to these practices as “matters of indifference” with respect to conscience.

Zwingli and his compatriots, however, went too far in their zeal to place as much distance as possible between personal salvation and ritual. The effect was an iconoclasm that destroyed a culture. It would have been better to shift the theological location of these rituals from the salvation of the person to the culture of the church and the way that culture is a manifestation of cosmic redemption. In other words, a shift from soteriology to eschatology.

The nature of the Lenten season in relation to Easter fits well within an eschatological framework since Christians relive a movement from the dust of creation to the deifying nature of resurrection. It is indeed within this cosmic setting that Christians bear witness to the drama of creation, fall, and redemption. Lent is a cultural inheritance that reminds Christians they are part of a great “race” composed of many tribes and tongues. It is also about redeeming cultures by catching them up in a drama that sets the local within a cosmic story.

This may also be a way to resolve the tension over a “matter of indifference” in early Christianity: the eating of food sacrificed to idols. There is a question about how to resolve Paul’s more lax approach to eating food sacrificed to idols and the Book of Revelation’s and the Didache’s more strident interpretation. The difference lies between a pre-Neronian period when the Temple remained and a post-Neronian period in which Christians and Jews were compelled by events to understand just how hostile Rome could be. In the face of such hostility, Christian participation in civic life threatened the integrity of Christian identity. Thus the need to bear witness to the dawn of a new age and new way of living.

Paul’s point that this testimony to Christian identity should be kept out of issues surrounding salvation and firmly planted in the soil of creation harmonizes with the emphasis on the renewal of creation in the Book of Revelation. Christians should not abstain from eating food sacrificed to idols as a means of securing their personal union with Christ, but they should abstain as a matter of bearing witness to the life to come and its renewal of creation. This is a Christian way of affirming a deeply Jewish principle: all food is a gift from God. Since it is God’s gift food should not be used as a weapon either by Christians to destroy the weaker consciences of their fellow believers or by the state to compel Christians to engage in certain cultural activities deemed to be necessary for citizenship.

Just like Lent, the practice of eating or not eating food sacrificed to idols was a way of reminding Christians about their identity as a new people and the continuing mission to bear witness to a cosmic event, the dawning of a new age. It also spoke powerfully to the transformation of Roman civic life, for Christians decided that they were unwilling to pay the cultural price of admission into the global economy at the time. They were happy to transact business and live moral lives as citizens, but not at the expense of their new identity. Receiving the sign of the cross with ash on Ash Wednesday marks Christians as belonging to a people with a cultural identity that honors the local without sacrificing the global—indeed, catholic—nature of that identity.

Saving Rock and Roll | God is a “Wild Old Dog” | First Things Reblog

Saving Rock and Roll | Web Exclusives | First Things.
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Peanut Gallery: I doubt if this music will show up any time soon in your local church, but the imagery is riveting and the tune haunting. Stephen Webb places Patty Griffin’s song “Wild Old Dog” within a framework of faith. And it’s given me a lot to think about as I approach the Lenten season.

I’ve included a YouTube version with words below so that you can judge for yourself. I’d love to hear your comments.
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SAVING ROCK AND ROLL

by Stephen H. Webb;

Rock and roll has a rebellious sound. I write that hesitantly, because there is really no such thing as rock and roll, in terms of having a permanent nature or ongoing essence. Speed, loudness, and distorted acoustical effects do not a musical genre make. Rock is a mishmash of various musical traditions — Gospel, blues, jazz, folk, country, swing — rather than a tradition of its own. When bands began using string instruments in the late sixties, for example, they changed the way most people hear classical music, and classical music, to the extent that it is still culturally relevant, has had to adapt accordingly. Even calling rock rebellious is a dated description. Like a vampire, rock needs fresh blood to survive, and it leaves its victims forever altered by draining their lifeblood. But what will happen when all music becomes, to one degree or another, rockified? Can rock be, musically speaking, everything and still be rock and roll?

Monopolies have no competitors, but there is a competing brand to rebellious rock, and that is contemporary Christian music. Once derided not just by traditionalist Christians but also by rock devotees, Christian rock has come of age. Precisely because it tries to sound different from the rock mainstream, much of it is as good as or better than secular rock — although it is still tightly segregated, like Christian fiction, from the mainstream markets.

If I were a trend-spotter, I would wager that secular rock will increasingly look to its Christian rival for new infusions of creativity and power. Take, for example, Patty Griffin’s “Wild Old Dog,” an intensely meditative song that gains in theological power with each new hearing. It begins:

God is a wild old dog

Someone left out on the highway

I seen him running by me

He don’t belong to no one now.

The song tells the story of a family that pulls over on the side of a highway in order to abandon their mangy and nearly blind old dog. When they set out for the ride, one of the family members tries to kick him into the car, but “He just climbed on in just like he knew.” He is a willing victim. Indeed, his destiny is to have his broken bones crushed and whittled down to nothing.

The pathos in this song is heavy, but it is redeemed from its own melodrama by the soaring quality of Griffin’s voice. She can be uplifting even when the words are driving you down, while the gracefulness of her singing sounds utterly forlorn. I know nothing about Griffin’s religious beliefs, but she has written a great religious song that begs to be interpreted theologically.

When the dog is let go, to the surprise of the singer and against all expectation, he tears “off runnin’ like we set him free.” The dog is not running away from the family, nor is he blindly running around, with no direction. In fact, with bad hips and knees, it is a miracle that he is running at all. It is uncertain what this does to the singer’s faith. The dog disappears right in front of her and leaves her thinking about how

Sometimes a heart can turn to dust

Get whittled down to nothing

Broken down and crushed.

The dog’s fate deeply wounds the singer, and this song is her attempt at healing.

But what about the dog, who is, after all, identified with God? The dog never loses his dignity. In fact, his sudden running seems to be telling the family that it is all right that they have kicked him out. The dog is old, but by embracing the wildness they have forced on him, he takes away the consequences of their cruelty. The dog is not just any kind of God, but the God who died to set us free.

We live in a world where sound has become a salvific commodity. Plugging in is how many people escape the drudgery of the ordinary and everyday. Favorite songs provide three minutes of transcendence. Nevertheless, rock is so ubiquitous that it is in danger of becoming musical wallpaper, with one style looking like another and none looking all that interesting, which leaves you wanting to tear them all down just to see the wall again.

Music lets us hear ideas that can be hard to grasp on an abstract or conceptual level. Griffin’s voice in this song, for example, makes the sadness of her words come alive in a way that expands our theological senses. We can hear in her voice the sound of the loss she is describing. More specifically, we can hear in her song the hard truth that Jesus Christ was never more like us than when we abandoned him.

Griffin is not Christian rock. But secular rock will increasingly look like Griffin, or it should. The future of rock is either to suffer a slow cultural death or be saved by more satisfying sounds by rebelling against its original rebellion and becoming more explicitly spiritual. Even if I am wrong about that prediction, the possibility that the best popular music can carry rich theological themes is something to celebrate.

Stephen H. Webb is a columnist for First Things. He is the author of Jesus Christ, Eternal God and, forthcoming, Mormon Christianity. His book on Bob Dylan is Dylan Redeemed.
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God is a wild old dog, / Someone left out on the highway. / I seen him running by me, / He don’t belong to noone now.

They dropped him out on 93. / Mange was setting in on his hips and on his knees. / Between the highways runnin north and south / They pulled on over and put him out

Willie said he was old and goin blind. / Momma told me how she didn’t mind. / When Willie kicked him with his shoe, / He just climbed on in just like he knew

God is a wild old dog / Someone left out on the highway / I seen him runnin by me / He don’t belong to noone now

It’s lonely on the highway / Sometimes a heart can turn to dust / Get whittled down to nothin / Broken down and crushed / In with the bones of wild old dogs / Wild old dogs

They dropped him out on 93 / Tall grass was waving there just like the sea / He tore off runnin like we set him free / Just disappeared right in front of me

God is a wild old dog / Someone left out on the highway / I seen him runnin by me / He don’t belong to noone now / He don’t belong to noone now.

Morning Prayer, 04 Mar – John 11:45-57 ~ one for all

Morning Prayer

+ In the name of the Father, and of the Son, and of the Holy Spirit. Amen

Opening sentences – Brigid of Kildare (c. 450-523)

Christ in our coming and in our leaving, the Door and the Keeper; for us and our dear ones, this day and every day, blessing for always. Amen.

Morning readings

John 11:45-57 ESV:

chief-priest

Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, but some of them went to the Pharisees and told them what Jesus had done. So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”

But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad. So from that day on they made plans to put him to death.

Jesus therefore no longer walked openly among the Jews, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.

Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover to purify themselves. They were looking for Jesus and saying to one another as they stood in the temple, “What do you think? That he will not come to the feast at all?” Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should let them know, so that they might arrest him.

Reflections:

faith and fear

There are a variety of responses to Jesus’ raising of Lazarus – many put faith in him, but others inform the authorities. The report alarms the Pharisees, and so the chief priests and the Pharisees called a meeting of the Sanhedrin.

Like many religious leaders since, Jesus is accused of being a threat to national security. Jesus’ popularity could look like a popular uprising that would require calling in the Roman legions destroying both their religious positions and the entire nation. The irony is that they do destroy the temple of Jesus’ body, but this does not prevent the Romans from destroying their temple and their nation, nor does it prevent increasing numbers of people from believing in Jesus.

Their plot prevented neither of the things they feared, even though they succeeded in getting Jesus killed.

atonement and oneness

Caiaphas unwittingly prophesies that Jesus would die for the Jewish nation, but John sees the divine intent that Jesus die in place of the nation for their sin… and for the sin of all humanity. Jesus’ death is also for the scattered children of God, to bring them together and make them one. Jesus’ work as the Good Shepherd is accomplished through his death.

The oneness with God that the atonement accomplishes is complemented by the oneness of the people of God drawn from the whole of the human race. They are already referred to as children of God since each one who enters Christ’s community has been given to him by the Father and has responded in faith and has been born again. It is Christ, especially Christ crucified, that unites the people of God.

seclusion and speculation

Jesus goes back into seclusion because of the increased danger. His movement in and out of seclusion shows him working around the intentions of his enemies as he works out the intentions of his Father. There is a similar pattern in his work in the lives of his followers today. He moves in and out of seclusion in our lives, not because his life is threatened but as part of his love for us, to wean us from false attachments, even false views we may have of God himself.

Meanwhile, as Passover approaches, friends and foes speculate whether or not Jesus will come to the feast, aware that the chief priests and Pharisees are seeking his arrest. But Jesus has already departed from the temple and will not be standing where they are standing as they ask such questions. He will come up to this feast, but he will not be coming to the temple. Rather, the one true sacrifice is about to take place in the temple of his body.

The IVP New Testament Commentary Series

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Canticle:

Christ, as a light… illumine and guide me. Christ, as a shield… overshadow me. Christ under me; Christ over me; Christ beside me on my left and my right.

This day be within and without me, lowly and meek, yet all-powerful. Be in the heart of each to whom I speak; in the mouth of each who speaks unto me. This day be within and without me, lowly and meek, yet all-powerful.

Christ as a light; Christ as a shield; Christ beside me on my left and my right.

Blessing

May the peace of the Lord Christ go with you, wherever He may send you. May He guide you through the wilderness, protect you through the storm. May He bring you home rejoicing at the wonders He has shown you. May He bring you home rejoicing once again into our doors.

+ In the name of the Father, and of the Son, and of the Holy Spirit. Amen

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Peanut Gallery: A brief word of explanation – the general format for Morning Prayer is adapted from the Northumbrian Community‘s Daily Office, as found in Celtic Daily Prayer (see online resources here.) The Scripture readings are primarily from the Gospel of John, with the intent to complete the reading by Easter. Other Scriptures which illuminate the Gospel of John will be included along the way.

Reflections from various saints will be included as their memorial days occur during the calendar year.

On Sundays, I’ll return to the USCCB readings (see online resources here) and various liturgical resources in order to reflect the Church’s worship and concerns throughout the world.

Photo illustrations and music videos, available online, are included as they illustrate or illuminate the readings. I will try to give credit and link to sources as best I can.

Morning Prayer, 03 Mar – John 11:38-44 ~ You raise me up

Morning Prayer

+ In the name of the Father, and of the Son, and of the Holy Spirit. Amen

Opening sentences – Brigid of Kildare (c. 450-523)

Peace be here in the Name of the King of life; the peace of Christ above all peace, the Lord’s blessing over you.

Child of my heart, the joy of God be in thy face, joy to all who see thee.

The circle of God around thee, angels of God shielding thee.

Joy of night and day be thine; joy of sun and moon be thine; joy of men and women be thine.

Each land and sea thou goest, each land and sea thou goest, be every season happy for thee; be every season bright for thee; be every season glad for thee.

Be thine the compassing of the God of life; be thine the compassing of the Christ of love; be thine the compassing of the Spirit of grace: to befriend thee and aid thee, thou beloved child of my heart.

Morning readings

John 11:38-44 ESV:

'The Raising of Lazarus' Duccio di Buoninsegna (1310–11) Kimbell Art Museum — ‘The Raising of Lazarus’
Duccio di Buoninsegna (1310–11)
Kimbell Art Museum

Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. Jesus said, “Take away the stone.”

Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.”

Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” So they took away the stone.

And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” When he had said these things, he cried out with a loud voice, “Lazarus, come out.”

The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth.

Jesus said to them, “Unbind him, and let him go.”

Reflections:

bodily resurrection

Martha’s objection that there would be a stench due to decomposition highlights the greatness of this sign. Jesus is raising someone who should already have begun to decay. There is no indication in the story that Lazarus comes out bearing marks of decay. Here we see a revelation of Jesus’ power and authority as the agent of creation. He does not just bring the person back to life by reuniting soul and body, he also restores the body itself.

Not only is the raising of Lazarus a sign of Jesus’ identity and authority as life-giver, it also reflects the reality of the resurrection of the body. God is able to restore physical bodies after decay. The analogy is not complete, since Lazarus is not raised as an imperishable, spiritual body, as will be the case at the resurrection of the dead. But there is a continuity between the spiritual body and the physical body: it is a bodily resurrection. The overcoming of corruption in the raising of Lazarus thus provides, in part, a sign of the future resurrection.

God the Father

Here is the most powerful sign of Jesus’ power and authority, but it does not point to him except as evidence that he is doing what he sees the Father doing. He is here to glorify God, not himself.

This dependency upon the Father is further emphasized in Jesus’ prayer. Indeed, for Christians, God is now known primarily as the Father of Jesus. Our language for God as Father has its source in Jesus’ own revelation of God. It is his relationship with God that a Christian enters into and thus comes to know God as Jesus knows him, within the limitations of our human nature.

God the Son

Jesus vocalizes his prayer for the sake of the crowd – it is not enough for people to be impressed with Jesus. They must believe in him as the one sent from God. It is precisely because Jesus is sent from God and does as God directs him that he is heard by God. The Father as the sender is primary. Jesus is not a wonderworker who is able to get God to do what he wants him to do. He is the obedient Son sent by the Father to do the Father’s will. The Father’s will and the Son’s petition coincide exactly.

In saying the purpose of this prayer is that they might believe, Jesus is again acting with divine graciousness and mercy. Such belief brings eternal life. Thus, this miracle is not just for the sake of Lazarus and his sisters, who already do have such faith and the life it brings, but for others that they may have life. The miracle reveals Jesus as the life-giver sent from the Father, and one receives life from him as one has faith in him.

Word of life

Jesus could have healed Lazarus when he was still sick with a word of command, even across the miles. But now he utters a mightier word across a much greater distance — that between the living and the dead. The Word through whom all was made here speaks forth life. Those standing around were given tasks to do, such as taking away the stone and unbinding Lazarus. The physical contact helped drive home the reality of what was happening. But for Jesus, his work is his word.

Jesus’ command – “Take off the grave clothes and let him go” – is a cry of victory. The grave has been defeated and liberty achieved – it is a great sign of the life that is stronger than death, which those who believe in Jesus share. And it is a graphic sign of Jesus’ own power and authority.

This story speaks to all Christians bound by the fear of death and, on another level, bound by various sins. The Christian is in union with the one who himself is resurrection and life. As Christ offers freedom from the power of sin, so faith in Christ as resurrection and life brings freedom from the fear of death.

The IVP New Testament Commentary Series

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Canticle:

Christ, as a light… illumine and guide me. Christ, as a shield… overshadow me. Christ under me; Christ over me; Christ beside me on my left and my right.

Christ as a light; Christ as a shield; Christ beside me on my left and my right.

Blessing

+ In the name of the Father, and of the Son, and of the Holy Spirit. Amen

_____________________________________

Reflections from various saints will be included as their memorial days occur during the calendar year.

On Sundays, I’ll return to the USCCB readings (see online resources here) and various liturgical resources in order to reflect the Church’s worship and concerns throughout the world.

Photo illustrations and music videos, available online, are included as they illustrate or illuminate the readings. I will try to give credit and link to sources as best I can.

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LENTEN CULTURE

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SAVING ROCK AND ROLL

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