• Acts of the Apostles 16:9-15
• Psalm 67
• The Revelation to John 21:10, 22 – 22:5
• John 14:23-29 OR John 5:1-9

The Spirit is at work as Paul continues to spread the news of the Risen Lord. Paul has had a vision in which a man pleads for him to come to Macedonia. He heeds the vision as a genuine call from God, and travels to the Roman colony of Philippi, one of the major cities of Macedonia.

On the Sabbath, Paul speaks to a group of women gathered by the river, including a woman named Lydia, a “worshiper of God” and a “dealer of purple cloth” (16:14a). As one one worshiped God, she might have been either a devout Jew or perhaps a Gentile “god fearer.”

She was very receptive to Paul’s message: “The Lord opened her heart” (v. 14b). Lydia’s faith becomes immediately active: she is baptized along with her whole household, and she opens her home. Social and cultural barriers crumble, and this corner of the empire is beginning to be changed by God’s grace. The author says that Lydia “prevailed upon” Paul and his companions to stay with her and accept her hospitality. There is only one other place in the New Testament where this word is used: in Emmaus on Easter evening, as the two traveling disciples urged the risen Jesus to stay with them that night (Luke 24:29).

Perhaps the verbal echo is not accidental; by lives transformed and opened up in faithful discipleship, the fellowship of the risen Lord continues to extend into the world. Here near the end of the Easter season, we continue to experience and to live out that fellowship, “prevailing upon” the world to hear, and see, and know the mercy of God in the risen Christ.

Lydia and her household were baptized in a manner reminiscent of the baptism performed by Peter in the household of Cornelius in Acts 10. Just as Cornelius was the first Gentile convert in Acts, Lydia was the first European convert.

What do we know of Lydia? Who was she?

In a group of women listening to Paul and his companions, Lydia is highlighted in three ways. She is a worshipper of God, a native of Thyatira, as well as a purveyor of purple cloth. The first designation identifies her as one of a number of individuals in Luke-Acts with a faithful tendancy towards the God of Israel (Acts 13:43; 17:17; 18:7 among others). These are individuals who seem interested in “this” God though they are not identified as Jews and thus are on the margins of the faith. Second, the naming of her hometown is an unexpected twist; despite the fact that a Macedonian man beckons the help of Paul, it is a foreign woman who first has God open her heart to faith! Finally, her profession is perhaps an indication of her unusual social class and powerful status.

The narrative ends with a note of generous hospitality. For Lydia a natural result of her and her household’s receiving of the good news is to welcome these erstwhile strangers into her home. Being a wealthy woman, Lydia’s patronage would have been important to Paul’s ministry in Philippi. She is an example of how key women provided financial resources for the emerging Christian community.

For reflection:

• What does hospitality mean to you?
• How is hospitality connected to stewardship?
• What do you think Jesus means when he says that “we will . . . make our home with them” (v. 23b)? In what ways have you seen evidence of the indwelling presence of God in your life and in the lives of those around you? 

• Acts of the Apostles 11:1-18
• Psalm 148
• The Revelation to John 21:1-6
• John 13:31-35

Jesus repeatedly speaks of being glorified. At the time, the disciples assumed he was using the term in the traditional sense, that he would be lifted up in esteem and praise and that his lordship over all would be widely recognized. They also assume that, as his faithful followers, they would be privileged to accompany him on this journey of glory. The benefits of Christ’s sacrifice of love extend to all people, as Jesus commands us to glorify God through our mutual love.

In fact, Jesus speaks of being glorified by lifted up on the cross (John 12:32). The glory would be in his act of worshipful obedience to the Father. Thus God would be glorified – the Father’s lordship would be recognized by the Son.

Today’s gospel is set immediately after Judas has departed from the Last Supper, with Jesus’ “farewell discourse.” Jesus addresses three issues – and the disciples will have to resolve all three in order to survive after the crucifixion and continue Jesus’ mission. Given their assumption about traveling some kind of glory road with Jesus, the disciples are quite confused by his statement that they are soon to be separated (13:33). Peter, always the first to speak, insists that he is ready to lay down his life for Jesus. Only later would Peter understand that Jesus was about to lay down his life for Peter and for the world.

The disciples must (1) recognize the vindication of Jesus’ total ministry; (2) come to think of Jesus as living forever in the presence of the Father; and (3) maintain unity among themselves despite all that is to come.

The glue that will hold his disciples together after his departure is his new commandment to love one another, “just as I have loved you.” The commandment itself dates from the earliest gift of the Law (Leviticus 19:18), but Jesus gives it a new supremacy in the lives of his followers. Now the followers of God are not to be characterized by their adherence to a set of rules and rituals, but by their loyalty to and service of one another.

In the Acts passage of Peter’s dream, we see an example of how far this love is to extend. The implications of this dream would mark a major shift in the early development of the Christian community. Peter reveals a transformation of his own understanding of the teachings of Jesus that God’s gift of salvation is offered for all.

Lastly, today’s passage from Revelation expands this inclusive vision of God’s Kingdom. In this world, there will be no more death, grief, crying, or pain. God is present to “wipe every tear from their eyes”, for in this new community the barriers between God and humanity have been eliminated.

In our world today, these words are sorely needed.

For reflection:

• In what ways was God glorified by Jesus’ obedience? How did the disciples later follow him in that glorification? How do we glorify God today in our home? in our church? in our work place? in our vocabulary?
• In speaking of loving one another, Jesus was not just speaking of a feeling, but of a choice of the heart. What does it mean to love our friends? people whom we have never met? our enemies?
• Why does Jesus call the commandment to love one another a new commandment?
• What is the nature of Christ’s love for us? What does it really mean for us to love others as Christ loves us?
• Compare Peter and Judas. In what ways were they similar? dissimilar? What clues does John give us about the ultimate outcome of these two denials?
• At the 2009 General Convention of The Episcopal Church, The Charter for Lifelong Christian Formation was adopted. It is built around John 13:34-35: “Just as I have loved you, love one another. By this everyone will know that you are my disciples, if you have love for one another.” How does this document, and our understanding of the importance of lifelong learning support this passage from John?
• How does the Church live out the truth that God’s love is for all people? How are you personally challenged by these words?

Related articles

• John 13:31- ‘Love One Another As I Have Loved You’ (praiserichmond.com)
• Fifth Sunday of Easter 28.4.13 John 13.31-15 (preachersfriend.wordpress.com)

• Acts of the Apostles 9:36-43
• Psalm 23
• Revelation to John 7:9-17
• John 10:22-30

Scripture frequently uses the metaphor of shepherd and sheep to describe the relationship between the faithful and God. Easter 4 is often referred to as “Good Shepherd Sunday,” as we turn to John, Chapter 10 and several of our readings today correspond to this.

The setting of this passage from John is the Feast of Dedication, a winter festival known as Hanukkah today. During the period between the Old and New Testaments, a Syrian king by the name for Antiochus IV, captured Jerusalem and desecrated the temple by establishing idol worship there. Later, the Jews under Judas Maccabeus recaptured the city and cleansed the temple of idolatry. The temple was then rededicated to the exclusive worship of God. Hanukkah commemorates this rededication and the events surrounding it.

The group who challenges Jesus in this passage ask how long he will keep them in suspense. Although Jesus has given many hints about his identity he has only explicitly revealed himself as the Messiah to the Samaritan woman (4:26) and to the man born blind (9:37). To the rest, he provides evidence and waits for them to draw their own faith conclusions.

Jesus tells his listeners that they are not able to believe because they are not his “sheep” (v. 26). His sheep listen to his voice and give heed to his words and teachings. Jesus recognizes them for his own, and they follow him. Each shepherd has a distinctive call that his own sheep recognize, and that makes possible the separation of herds after a night of sharing a common sheepfold.

However, Jesus as a shepherd caring for his own flock provides more than green pasture and still waters. Jesus offers eternal life. The familiar words of Psalm 23 illustrate our understanding of the relationship between the Good Shepherd and his sheep. The Revelation to John gives us another image of the shepherd. As the seer looks around him, he sees a great multitude that no one can count. They come from all tribes, nations, and languages as they stand before the throne of the Lamb, wearing white robes and waving palm branches. The wrote robes signify their deliverance from tribulation, and the palms their victory over trials. Freed from hunger and thirst, those who were persecuted are now forever in the presence of God, able to worship God day and night in the temple.

For reflection:

• While speaking of Jesus as the Good Shepherd may be a well known metaphor to many people, our first-hand experience of sheep and shepherds are the stuff of storybooks. Tim Ladwig has illustrated in contemporary images what Psalm 23 might mean in today’s world. If you are talking about “The Lord is my Shepherd” with children on this Sunday, you may want to refer to this wonderful book.
• In today’s Gospel, Jesus describes his sheep. As you read verses 27-29, consider the following questions: How would you characterize sheep? How does one become a member of Jesus’ flock? What is it like to be one of Jesus’ sheep? What sets Jesus’ sheep apart from those that are not of his flock?
• What is the relationship between Jesus and his sheep? How would you describe Jesus as our Shepherd?
• What are some ways you listen to Jesus’ voice?

Appearances

• Acts of the Apostles 9:1-6 (7-20)
• Psalm 30
• Revelation 5:11-14
• John 21:1-19

John continues this week in sharing stories about the resurrection appearances of Jesus. However, if we jump to today’s New Testament reading, we realize that appearances were not just limited to the followers of Jesus. Saul of Tarsus could attest to that.

Saul, who was to become Paul, was one who took great pride in his ancestral heritage and practices (see Philippians 3:5). He initially persecuted those who followed Jesus because he saw their faith as an offense against Judaism (Acts 8:3). But after his conversion experience, this zeal was channeled into bringing others to Christ. His “follow me” took on a whole new meaning.

Paul’s conversion was a call from God similar to those of the Old Testament prophets. Acts records three separate accounts of Paul’s experience (9:1-19; 22:4-16; 26:9-18); while Paul recounts his own version in Galatians 1:13-14.

Like other Jews, Paul anticipated the coming of God’s Messiah, and his encounter with the Resurrected Jesus is a turning point, as he is charged with a new mission. “Breathing threats and murder agains the disciples of the Lord” (Acts 9:1), Paul secured the support of Caiaphas the High Priest to arrest members of the Christian community in Damascus and bring them to Jerusalem.

On the journey, Paul had a supernatural experience with lights from heaven and the voice of Jesus calling, “Saul, Saul, why do you persecute me?” When Paul asked who was speaking, Jesus identified himself and ordered Paul to go to Damascus to be told what to do next. Paul’s fellow travelers were stunned  because they heard a voice but saw no one, and Paul himself was stricken blind. He was led to Jerusalem, where for the next three days he waited sightless in the dark – like Jonah in the belly of the great fish or Jesus in the grave.

The Lord then appeared in a vision to a faithful disciple named Ananias, and told him to go to Paul. Because of Paul’s fearful reputation, Ananias was reluctant to go – until he Lord told him that Paul had been chosen to be the Apostle to the Gentiles.

Ananias went to Paul and laid hands on him, calling him “Brother Saul,” saying that Jesus had sent him so Paul’s sight might be restored, and so that he could receive the Holy Spirit. Immediately Paul was able to see again, as “something like scales fell from his eyes.” He was then baptized and soon thereafter began to proclaim in the synagogue that Jesus is the Son of God.

For reflection:

• What stands out for you in the story of the conversion of Paul?
• In what ways can you identify with his experience?
• What is the example he sets for us?
• How might the story of this dramatic call on a dusty road to Damascus give us a new imagination?

Related articles

• The Transformation of Saul of Tarsus; to the Apostle Paul (eudoranachand.wordpress.com)
• Working Preacher

Image: The Conversion of Saul on the road to Damascus as painted by Michelangelo.

Proof

• Acts of the Apostles 5:27-32
• Psalm 118:14-29
• The Revelation of John 1:4-8
• John 20:19-31

Easter continues this Sunday (and every Sunday), but today we hear the two appearances of the Risen Lord before the disciples. On the evening of Easter day, the frightened disciples are gathered behind locked doors. Jesus had been brought before Pilate on a charge of sedition, and his followers had reason to think that they might be accused as well, because of their association with him.

In John’s account, Peter had already found the Lord’s tomb empty, and Mary Magdalene had told the disciples that she had seen Jesus alive. But none of them had given credence to a bodily resurrection, and they were not ready to believe Mary’s report.

As the passage begins, it is late on the day of the Resurrection. The Risen Christ is no longer restricted by the physical limitations that others know. Thus he simply appears within the locked room and greets the disciples with the words, “Peace be with you” (20:19). He shows them the wounds on his hands and side, and as he repeats the phrase again, the disciples rejoice as they recognize him.

“Peace be with you.” Shalom. These are words of greeting, but in this case they are also words of forgiveness. All of those gathered are the same who had abandoned Jesus on the cross. In Jesus’ words and action, we see the pattern of forgiveness and reconciliation that is necessary for a community of faith.

One week later, the disciples again are gathered. Already they are observing the first day of the week as a celebration of the Lord’s Resurrection. This time Thomas, who had been absent the week before, is present. When told of the Lord’s previous appearance, Thomas had stated the need to see for himself the physical proof of the wounds of Jesus. When Jesus appears among them again, he offers to Thomas the proof he demanded. But it is no longer needed, as Thomas recognizes Jesus with the words, “My Lord and my God!” (v. 28)

The story of “Doubting Thomas” has been depicted in many works of art throughout the ages. Perhaps the most famous is Caravaggio’s The Incredulity of St. Thomas. This painting entirely focuses attention on the drama and close encounter between Jesus and Thomas. In an excruciatingly realistic interpretation of his determination to satisfy his skepticism, Thomas raises his brows and peers with almost squinted eyes into the open wound in Jesus’ side. In the painting, strong natural light illuminates his face which heightens the drama. Jesus, pulls back his garment to expose his chest and guides Thomas’ hand as he inserts his finger into the wound. The gaze of two other followers is utterly fixed on the action.

There is another painting by a contemporary artist, Michael Smither, Doubting Thomas. It is a large mural, in which there is a contrast between light and deep shadow, suggesting anxiety as well as intimacy in a room of figures crowded together. In addition to the disciples, there are women, children and pets present. Different than Caravaggio’s play with darkness and light, there are contrasting colors of clothing and sharp angles caused by the movement of the figures. It is an atmosphere of excitement and electricity. Lit only by three candles, this scene also focuses on Thomas and Jesus. The wounds of crucifixion are apparent as is the pierced side of Jesus as he responds to the doubt of Thomas. Thomas is awestruck and appears on the verge of exclaiming, “My Lord and my God!” The others in the scene also participate in the observation. Looking at this painting we are confronted both with the possibility of doubt and the opportunity to enter vicariously into the peace that Jesus brought to the gathered crowd.

In past ages, and perhaps for us today, Thomas has become a figure with whom members of the church community can identify with. We desire some form of proof before we’re willing to invest our faith. And Jesus is ready to be present for us to see and touch. For us today, we can touch and we can taste each time we gather at the Lord’s table.

As we continue through these Great Fifty Days of Easter we will receive more glimpses of God’s coming reign when Christ’s work of reconciliation is fully realized. The Revelation to John shares this declaration, “I am the Alpha and the Omega . . . who is and who was and who is to come . . .” (Revelation 1:8).

For reflection:

• Imagine the scene as the disciples are gathered together on the evening of the Resurrection (John 20:19-23). What do you think the atmosphere in the room might have been before and after Jesus appeared?
• Which of the above paintings capture the story of Thomas with Jesus in your imagination?
• What do you think compelled Thomas to proclaim Jesus as Lord? How do you know that Jesus is Lord? How do you resolve your own doubts on difficult issues of faith?
• What is the example that Thomas sets for us today?
• How does your community of faith help you to grow in maturity and live out your life in Christ more fully?

Related articles:

• Easter 2, 2011
• Easter 2, 2012

The Resurrection

• Acts of the Apostles 10:34-43 or
• Isaiah 65:17-25
• Psalm 118:1-2, 14-24
• I Corinthians 15:19-26
• Luke 24:1-10

In the Palestinian culture of the time, it was the task of the women to prepare the bodies of the dead for burial. When Jesus was taken down from the cross, the Sabbath was about to begin. Because of the prohibitions against work on this day, there had not been time for Mary Magdalene, Joanna, Mary the mother of James, and the other women to complete this final service for Jesus. Thus they came at dawn on Sunday morning to the tomb where Joseph of Arimathea had placed the Lord’s body.

When the women arrived, they found the stone enclosing the tomb rolled aside. Matthew’s account at this point is very dramatic, with an earthquake and an angel appearing to roll back the stone (Matthew 28:2).

When the women stepped inside the tomb, they saw that the body was missing. Luke tells us that they were “perplexed about this” (24:4). As they stood, puzzled, “two men in dazzling clothes” appeared beside them. The women were terrified and turned their faces to the ground. They asked the women why they were seeking “the living among the dead?” – for “He is not here, but has risen (v. 5) and remind them of Jesus’ prediction of his Passion when they were together in Galilee.

Throughout his Gospel, Luke has been reminding us of Jesus’ role as a prophet. It is through remembering his prophecies that he would die and rise again that the women come to believe, and thus they tell others. Luke show us how these women have been faithful followers, throughout Jesus’ ministry and now they are the first to bear witness to the Resurrection.  They are the first proclaimers of the miracle of Easter.

As the central event of Christianity, the Resurrection of Jesus Christ is the glorious manifestation of the victory of God’s love. Hope has prevailed over death and despair, and Christ has brought the promise of everlasting life to the world.

Alleluia! Christ is risen. The Lord is risen indeed. Alleluia!

For reflection:

• As you read the Gospel passage, try to imagine that you are one of the women who went to the tomb. How would you describe your thoughts and feelings as the events unfold? Contrast how you felt as you approached the tomb with how you felt as you returned to tell the other disciples. 
• Why do you think the rest of the disciples respond to the women’s news with disbelief? To what degree is your experience more believable than even an eyewitness account from someone else? What does that suggest about how you share news of Jesus today?
• When the women returned from the tomb, how do you think they would have explained to the others what had just happened? How do we tell the story of what happened on Easter to others today?
• What do the other passages from today tell us about what it means to live as followers of Jesus after Easter?
• During the Eucharist we proclaim that, “Christ has died. Christ is risen. Christ will come again.” As you read these words on this Easter Sunday, what added significance do that have for you?
• How are we as individuals, as well as the world, changed by the events of Easter?

Image: ANGELICO, Fra Resurrection of Christ and Women at the Tomb Fresco, 189 x 164 cm Convento di San Marco, Florence (Photo credit: Wikipedia)

Jesus’ Passion

• Isaiah 50:4-9a
• Psalm 31:9-16
• Philippians 2:5-11
• Luke 22:14 – 23:56

For most Episcopal churches, Palm Sunday is the blending of two liturgies – the Liturgy of the Palms and the Liturgy of the Passion. At one time worship on Palm Sunday had been all about the joy entering Jerusalem, waving palms and proclaiming, “Blessed is the king who comes in the name of the Lord!” (Luke 19:38).  The drama of Holy Week began as we entered the city on Sunday and during the holiest of weeks we washed feet and broke bread at Maundy Thursday agape meals, later to enter the church’s sanctuary to watch the altar and surrounds stripped of all its vestments.

It was on Good Friday that we heard the story of Jesus’ trial, crucifixion and death. The crux of the matter was (and continues to be) that many do not return to church during the week, so move from “Hosanna!” to “Alleluia!” without experiencing the sense of loss and desolation at the foot of the cross.

So we quickly move to the events of Good Friday in many of our services on Palm Sunday at the time of the Gospel reading. For the past several weeks, all of our Gospel readings have been leading up to this. The authorities are feeling threatened, the leaders in the synagogue are frightened, the Romans don’t want an uprising.

In Chapter 22, Luke’s Gospel becomes a terse, face-paced narrative. The time of teaching is over. The time of action has come. Jesus has reached his destination, and his mission reaches its powerful and surprising conclusion. As readers we observe and reflect upon the events as they unfold, caught up in the drama, identifying with some of the characters, seeing the final days of Jesus’ life on earth through the eyes of Luke.

In the beginning of today’s reading, Jesus teaches his disciples what it means to be a servant. As the Apostles argue over who is to be the greatest, Jesus reminds them that “I am among you as one who serves” (Luke 22:27). For Jesus, being a servant will mean suffering, betrayal, public humiliation, and death. We first hear these words in the Old Testament reading, from the Third Song of Isaiah, the suffering of God’s servant. Psalm 31 , also a cry of one who suffers, echoes the themes of Isaiah.

Luke continues to follow Jesus by focusing our attention on the people who witness the ensuing events. Through the eyes of a surprising variety of people, we view the event that has had such a powerful impact on the world over the intervening centuries.

O God, who in Jesus Christ triumphantly entered Jerusalem, heralding a week of pain and sorrow, be with us now as we follow the way of the cross. In these events of defeat and victory, you have sealed the closeness of death and resurrection, of humiliation and exaltation. We thank you for these branches that promise to become for us symbols of martyrdom and majesty. Bless them and us that their use this day may announce in our time that Christ has come and that Christ will come again. Amen! Come, Christ Jesus! (“Blessing of the Palms”, UCC Book of Worship)

For reflection:

• Read Luke 19:28-40 from the Liturgy of the Palms. Describe what you think it would have been like to be present as one of Jesus’ followers on this occasion.
• What are the specific charges brought up against Jesus at his trial? How does Jesus respond? How did Jesus stir up the people of his own time? How does he continue to stir us up today?
• How do you explain the reluctance of both Pilate and Herod to take responsibility for the execution of Jesus?
• How do you account for the change of loyalty within the crowds toward Jesus?
• Compare Luke 22:53 with 23:44. What do these powerful images of darkness suggest to you?

Related articles

• Sunday of the Passion, Palm Sunday C (preachingthenewlectionary.com)
• The Edge of the Enclosure (The Passion)
• Being Lifted Up: The Crucifixion (buildfaith.org)

Anointing of Jesus/ From Augustine’s “La Cite de Dieu”, book I-X (Photo credit: Wikipedia)

Anointing

• Isaiah 53:16-21
• Psalm 126
• Philippians 3:4b-14
• John 12:1-18

We hear the story of Jesus being anointed by a woman in all four gospel accounts. In today’s account from John’s Gospel, Mary (the sister of Martha and Lazarus) anoints Jesus at their home in Bethany.  It occurs after the raising of Lazarus and six days before the Passover. The scene is set for the last days of Christ.

Anointing is an important act that occurs repeatedly in scripture. Kings were anointed as they ascended to the throne, or in anticipation of their future role in leadership (such as David). For Mary, the anointing is an act of loving extravagance toward Jesus. It is also a prophetic act anticipating his death and burial. His body would later be anointed again by Joseph of Arimathea and Nicodemus following the crucifixion (John 19:38-42), but that would be done in secret. Mary openly proclaims her love for Jesus for all to see while he still lives.

The act of anointing changes things. Those who “do” the anointing and those who are anointed are changed forever. It points to a future of something new. Second Isaiah shares this “new thing” as a new Exodus is promised to God’s people living in Babylonian exile. God gives water in the wilderness and rivers in the desert so that God’s people may drink and live.

We are anointed at our baptism – called forth, reborn and renewed by water and the Holy Spirit into new life. We are signed and sealed as Christ’s own forever. As we approach Jerusalem, today we are reminded to forget the old things and look forward to the new. There is a path through the wilderness for us to follow and we are assured of “rivers in the desert” of our lives if we pay attention. While our lives may often “reap tears” (from Psalm 126), we will “reap with shouts of joy” every time we acknowledge the gift that has been given to us in Christ.

For reflection:

• What do you think is the significance of Mary’s anointing Jesus’ feet?
• What does Jesus ask of us in terms of identification with his ministry in the world? What must we surrender in order to be one with him?
• How will you prepare for the end of this Lenten season and the coming joy of Easter?
• When have you been “anointed” by someone? What did it feel like? How were you changed? Have you ever “anointed” someone? What gave you cause to do so?
• How can we show our love for Jesus openly, as Mary did, by our actions in the world?

Related articles

• On Jesus & David… (andreaskoutsoudis3.com)

The Commission’s work is in response to a resolution of the 2012 General Convention that called upon the SCLM to prepare “materials that assist members of the Church to address Christian anti-Judaism expressed in and stirred by portions of Christian scriptures and liturgical texts.”  It continues a project first mandated by the 2006 General Convention in Resolution C-001.

“We have now arrived at the time for this project to take form in offering to the Church materials intended as a resource for clergy and laity who may be preaching in Holy Week this year (March 24-31), using the lectionary readings for the current Cycle C,” said the Rev. Dr. Ruth Meyers, SCLM chair.

Liturgical scholar Louis Weil has offered the following commentary dealing with the texts of this week regarding Christian anti-Judaism. 

Read the whole press release, which includes a listing and description of the lections appointed for Episcopal Churches during Holy Week: Standing Commission on Liturgy and Music offers commentary on Holy Week liturgies | Episcopal Church.

Coming Home

• Joshua 5:9-12
• Psalm
• 2 Corinthians 5:16-21
• Luke 15:1-3, 11b-32

Lent is a time for coming to ourselves, of realizing the distance we have put between ourselves and God. It is a time for recovering our “desire for God.” In a lecture at Scarritt-Bennett Center, Henri J. M. Nouwen said, “The spiritual life starts at the place where you can hear God’s voice.” As Jesus so wisely said, it takes ears ready to hear to really listen, and eyes ready to see to really perceive. Coming to ourselves prepares us to return home, regardless of how home is understood.

Coming home after a long absence often requires a reconciliation and recognition of a new way of life. Paul proclaims this “new creation” to the Corinthians – we are reconciled to God through Christ, who never stops loving us (5:18a). When we are adopted as children of God, we are a new people and “everything has become new!” (v. 17b). As a new people, we have been given the “ministry of reconciliation” (v. 18b). We are called to be ambassadors for Christ to lead others to peace.

There was also a sense of reconciliation as the Israelites finally came home and entered the Promised Land under the leadership of Joshua. As they came to the Jordan River, the priests carrying the Ark of the Covenant stepped into the water. Then the flow from upstream halted as the water from downstream flowed away, so that all the people could cross. Now that they were safely on the other side, the disgrace of slavery in Egypt was taken away. They had been lost, but were “re-found” to begin a new life.

Chapter 15 of Luke contains three parables about “the lost.” The audience for this series of Jesus’ teachings is the tax collectors and sinners – those who themselves might be described as lost. We see that God’s love is unconditional and reaches out to the sinner even before he repents.

All of these stories illustrate God’s response to the human condition. In spite of separation, the restoration of relationship between God and God’s people is cause for great joy. Simple acts of reconciliation can also be our ministry to the world.

For reflection:

• What do these stories tell you about the character of God? the nature of God’s kingdom?
• Is God’s initiative enough to restore relationship? Why or why not? According to the parable, what else might be needed?
• What do you think the relationship among the main characters of the Parable of the Prodigal Son might have been like before and after these events? What different attitudes toward life are exemplified by the three principal characters? In what way to you identify with each of these individuals?
• What do we learn from this parable about the love of God and the ministry of Jesus?
• Read 2 Corinthians 2:16-21. In light of today’s Gospel, what do you think is meant my the “ministry of reconciliation?” How are we called as individuals and as the Church to carry out this ministry in the world?