Second Sunday in Lent: Lamentation

Sermon notes for Oakleigh Anglican Church, Sunday 21st February 2016

Luke 13:31-35

(Other readings for Lent 2: Genesis 15:1-12, 17-18; Psalm 27; Philippians 3:17-4:1)


Lament is a prominent theme in Lent.

I guess really lament is a common theme in life, it came up in a conversation with my mum during the week. We were discussing a book by Joan Chittester, called The Gift of the Years. It’s a beautiful book made up of wise thoughts about growing old gracefully. More than that really, it’s actually about re-discovering your life purpose of life in ‘old age.’ Mum had just read the chapter on ‘adjustment.’ Now there’s a great word for growing old! There’s a big adjustment to make to fully embrace that life-stage, as of course there is with every life-stage. And in the adjustment, there is much that has to be let go of. But there are things are worthy of our deep, deep grief, and letting go of them requires a very suitable lament, or mourning. The loss of my Dad being the prime example for my Mum.

For me in the middle of life, some of the major adjustments of the last few years have been the loss of time to myself upon having children; the end of many years of education upon graduating with my PhD; and the frustration and burden of postgraduate unemployment.

In my discussion with Mum, we pondered the fact that grief and adjustment take so much longer than either of us expect! Lament, to me, shows up in these times as the on-going work of naming a grief, feeling it, and letting it go. And we do this again and again with the major wounds in our life. It can take years to get over a a divorce, a retrenchment, a debilitating illness, or the loss of youthful vitality! After the first acute pangs of grief are over, the pain and the ‘adjustment’ lingers on. So anniversaries and special occasions bring a greater awareness of these losses, and there is a rightful place for lament at those times. Lament as a process of naming a grief, feeling it fully, and letting it go.

That is how I understand Lament to function in Lent. It is a season, a special occasion by which we may deal with the lingering affects of our brokenness. The long ingrained remnants of pain and hurt from our sin, and from sins done to us.

Lament has a special place in this season of Lent, to name these hurts in our lives, feel them fully, and then let them go. And I think that is why the wise ones who put together the lectionary readings, placed this gospel story here to be read and reflected upon today.

Jerusalem, Jerusalem, Jesus laments.

Jesus had been travelling tirelessly through village and town, teaching about the Kingdom of God, slowly making his way towards Jerusalem. Somewhere along the way, some Pharisees turned up to where he was teaching and warned him that he should make himself scarce, because Herod was trying to kill him. Whether these Pharisees were friend or foe is not mentioned in the text, but the Pharisees do not usually appear in the gospel stories as ‘pro-Jesus.’ There is no other evidence offered by Luke in his gospel that it was Herod who was rooting Jesus out. And Jesus response focuses on the religious threat at hand rather than a political threat to his person.

He says, if I may rephrase, ‘today, tomorrow, and the next day, I will go on preaching and walking steadfastly towards Jerusalem, because that is where my mission ends. I am a prophet on the way to the Holy City, coming in the name of the Lord.’

Jerusalem, City of David and centre of the nation Israel, the nation born of covenant with Yahweh. The city in which the temple of Yahweh stands as symbol of a privileged relationship between Yahweh and the people whom he called through the ancient Abraham.

The city that kills the prophets Yahweh sends to it. The city that does not or will not recognise those wise ones with their cries, ‘Blessed be the one who comes in the name of the Lord.

How Jesus longs to gather up the beloved Jerusalem in his arms, like a mother hen gathering her chicks under her wing. How Jesus longs to love his brothers and sisters of the covenant, but they do not recognise him.

The lament over Jerusalem is pointed at these Pharisees that have come to ‘warn’ Jesus. It seems to me that Jesus has perceived a deceit in their visit. Smiles covering over a hardness of their heart, using a convenient ruse to try and get rid of him from their town. Get him to move on with preaching tour, with his message of the immanent Kingdom of God and the call to repentance.

Perhaps this is how it always is when religion—be that the people of Jerusalem or the people of the Church—gets old and stale. In my community, the most common declaration of religious affiliation would be ‘spiritual but not religious.’ I think what Jesus is confronting here is the opposite. He is describing a Jerusalem that is ‘religious but not spiritual.’ To reject the prophets of God is to reject a conversation with God. And to reject a conversation with God is to take the spirit out of the Jewish religion – for worshipping at the temple in Jerusalem is entirely about being in an ongoing and alive relationship with God!

Jesus lament over Jerusalem models for us a very particular type of Lenten discipline. This Lenten lament is a call ‘repent’ religion.

Repentance in Lent is not just about giving things up, it is really about purgation or purification. Sorting out the things that lead to life from the things that lead to death. In particular, we locate the things that do not lead to life and clear them out, in order to make space for the new life in Christ that is the fruit of Easter Day. So Lenten spiritual disciplines include a whole range of practices that lend themselves to self-examination and humility, and our religion needs the discipline of repentance just like every other aspect of our life and faith. Lament is the specific practice of naming a sin, and mourning the harm it has done.

To lament our religion, is to recognise and mourn, the ways that our religion is leading to death rather than life. It’s not to throw it out entirely. It is simply to allow the prophets of God to speak truthfully about our religious state of affairs. Note carefully the loving nature of this return to relationship. Jesus longs to draw his loved ones close, to cuddle them under his wing. Lament does not result in harsh judgment or violent condemnation. Lamenting our religion should result in a softening, just like when our mother took us in her arms we relaxed into her body. In the marvellous warmth of her love anger or hurt we felt slipped away. We got up ready to rejoin the game or able to be kinder to our sibling, or more willing to do our chores.

Lament clears the way for a return of love.

Lamenting the brokenness of our religion is of course, primarily a corporate affair. So this Lenten practice might require us to have some conversations with one another in the church. Not just winging, but really specifically identifying the signs of life as opposed to the signs of death and supporting each other to choose life. What do we keep on doing just because we’ve always done it? Can we return something that is a burden back to being about God, about drawing close to God and expressing our relationship with God?

So in our prayers, we remember the conflicts of the Holy Land. We remember the conflicts between religion. We feel the pain. We pray for those still suffering. And we trust them again to God’s care.

We name the terrible sins of the church made public by the royal commission. We publicly state our prayers of deep regret and apology. We trust in God’s forgiveness and redemption of the church.

We acknowledge the difficult public debates of asylum seekers and same-sex marriage in which the church is intimately involved. Sometimes standing up for what is most loving, sometimes seeking the protection of self-righteousness. We acknowledge the complexity of these issues and we trust again that God’s grace will be sufficient to equip us for this ministry of debate.

We feel the full force of our empty pews. We lament that there are people who used to sit beside us but who no longer do. We feel the sadness of our children and grandchildren choosing a different spiritual path. And we note the deep disappointment that the church that we love struggles to fulfil all our expectations.

First and foremost, however, this Lenten lament must begin with ourselves. We must examine ourselves for the place of faith and religion in our own lives. Do we use our religious status to shield us from the divine, or to bring us into greater contact with God and our truest selves. Exposure to the perfection of God is often uncomfortable. And yet, when we entrust ourselves to it, we experience the warmth of embrace that Jesus describes, like a hen gathering up her chicks. Saying yes to spirit without the trappings of religious rules is like throwing ourselves into our mothers arms, to relax fully into her warmth and feel ourselves awash with love. We let go of hurt and grief here in this embrace. We clear away a little more of our old wounds and bad habits.

Through a Lenten lament of our religion, we clear a way for new life in the spirit, and make space for resurrection.







First Sunday in Lent: Temptation

I dare not promise 6 reflections for the 6 sundays in lent, but I can pass on the first one. Offered today at the community of St Matthews Anglican Church in Ashburton.

You may like to follow the links to read the readings for the day, or you may be familiar enough with the story of Jesus’ temptation to read straight on: Deuteronomy 26:1-11Psalm 91:1-16Romans 10:8b-13Luke 4:1-13.

40 Days of Lent15473737130_017015fe1c_z

Here we are, standing on the edge of another metaphorical desert. Another year of Lent where we practice the disciplines of restraint and resistance. On the other side of the Lenten desert is the green lush of new life, the Day of Resurrection.

Christians are not the inventers of this kind of desert spirituality. Indeed, the Lenten journey deliberately echoes the much more ancient journey of the Jews, the forty days of desert after the exodus from Egypt, the story of which is recalled in the reading from Deuteronomy 26.

More generally, periods of ritual denial and testing often precede traditional rites of passage, like young boys being sent out into the wilderness to become men, or year 12 leavers travelling overseas for a year before they commence University education. And in the passage of a human life, the old and wise tell us that long periods of drought are normal, in journey of a lifetime. Furthermore, they tell us that in hindsight, these times of testing are seen to be forerunners to blessing, as we learn hard lessons of loss, love, grace and forgiveness.

The Temptation of Jesus

The temptation of Jesus is more than a model of human suffering of course. The story of Jesus’ 40 days stands in the gospels as evidence of his authority and authenticity. It invites us to trust in Him, as He trusted in His Father in the desert.

But following the invitation of the early Christian leaders who chose Jesus’ temptation as a model and inspiration for Lent, let us consider the nature of Jesus’ temptation as a model for how we ourselves might transgress both the desert of Lent, and the deserts of life as they come along.

Straight after Jesus is baptized, that is after he publically declared his trust in God, the Spirit sends him out into the desert where he does not eat for 40 days. Along comes ‘diabolou’ – literally ‘the slanderer.’ We get ‘Satan’ in some translations for the Greek work diabolou is equivalent to the Hebrew word ‘Satan’ – literally meaning ‘the adversary,’ one who obstructs or resists. Diabolou, the slanderer, is perhaps more relevant here as we hear the repeated citation of scripture from Jesus, and even a word from Psalm 91 slips from the lips of the devil himself, tempting Jesus to distort the word of God for his own purposes.

Jesus resists the slanderer, and is left to rest and recover from the test, though Luke suggests ominously that the battle is not over and that the devil will return at another, opportune time.

The Temptation of Israel

The three tests set by the slanderer remind us of three most significant tests faced by the ancient Israelites in the desert after they exited Egypt.

First, there is only so long one can walk about in a desert without food. Can we truly trust God to provide for the needs of the body in all circumstances? The slanderer invites Jesus to use his power to circumscribe God’s provision, but Jesus responds with words recorded in Deuteronomy 8:6,

“one does not live by bread alone.”

In the stories of the Israelites in the desert, almost immediately after they had crossed the Red Sea into freedom, they began to fear that they would die of starvation. God provided for them with the miraculous provision of bread or manna rained down each morning. Gathering the manna became like a spiritual practice, for the Israelites had to trust that God would continue to provide.

The second temptation brings to mind the struggles we all have with making our way in the world. A thirst for glory and authority might indicate that this is a test just for the overly ambitious, but that would be a mistake. On an ordinary, every day level, we all need to know our place in the world. Sometimes it would be enough for me just to have a predictable rhythm to my weekly diary! To feel like I have some control over my life! Jesus responds with words recorded in Deuteronomy 6:13,

“Worship the Lord your God and serve only him.”

When Moses had ascended into the clouds on top of Mount Zion, drawn into a private conversation with God from which the ten commandments would emerge, the Israelites gave up their faith in God’s ability or willingness to provide for them. Before Moses could return from the mountain top, the people had built a god for themselves, an idol designed to make themselves feel safe. A life plan they thought they could control. What a mistake that was, and always is: to expect that we can control the unfolding of the universe and eliminate the unpredictability of God.

The third temptation of Jesus by the slanderer had an more explicitly religious theme. The slanderer takes Jesus to the place of wisdom – the Jerusalem temple – and quotes scripture at Jesus, inviting him to prove himself with what would be a miracle. Jesus responds with words recorded in Deuteronomy 6:16, “Do not put the Lord your God to the test.” The original context in Deuteronomy expands to say,

“do not put the Lord your God to the test as Israel did at Massah.”

In the desert journey of the Israelites, having dealt with their fear of hunger, they soon turned to the issue of water security. At Massah, the people complained of their unending thirst, and like before, God provided. Moses struck a rock and water poured out. But God was not pleased that Israel still refused to trust in God’s provision for them, so Massah became known as a place where God’s people stubbornly tested God.

The Fruit of Temptation: Steadfastness

What does resisting temptation do for us? In the gospel narrative, the temptation of Jesus proves his trust in God alone. Proves that Jesus is single minded about his ministry, his message and the manner in which he will conduct himself.

For us, resisting temptation develops a similar characteristic. It trains us in having a single focus and staying on track. For example, the spiritual practice of fasting in Lent, is a type of resisting temptation, but as anyone who has developed a discipline of fasting will testify, it is not at all that straight forward. Rather, refraining from food for certain hours in the day, or certain types of food for the whole season of Lent, invites us to pay more attention to our food intake, and then redirects our attention.

When we fast, we discover what we really hunger for. We discover how often we eat to satisfy an emotional hunger rather than the physical need of the body for sustenance. Our attention is also directed to the sources of nourishment. Are we grasping for more food than required at the detriment of others? Are we dependent on sustainable methods of producing food?

Paying attention to the process of eating allows us to let go of things that do not bring life – whether that’s a certain type of food, or a certain type of anxiety, that does not trust that there will be enough.

Letting go of things that do not bring life includes more than food that is bad for us. It even includes, as the slanderer has shown us, the letting go of beliefs or interpretations of the word of God that are not life giving! That is why silence is another spiritual practice of Lent. In silence we let go of words in order to sense what our words are hiding. Slightly distorted teaching that justifies our own prejudices perhaps. As for fasting, refraining from words focuses our attention, and creates an opportunity for us to examine the way we construct our stories of truth.

The way of the desert is the way of fasting and silence. Perhaps ‘testing’ is not the most positive way to view these two great spiritual practices. For they are simply disciplines that invite us to pay attention to what is truly life-giving.

What is truly nourishing? What is truly purposeful? What is truly wise in your life?

Lent with Artillumina 2012

Last year during Lent I used Artillumina reflections to go on a creative journey through the wilderness: drawing, writing, imagining, praying.  It was such a great experience I will use these beautiful reflections again, this year inspired by stations of the cross: if you don’t have Lenten plans yet, I recommend you check it out: