Holy Week for Newbies

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A primer for those wondering what all the hubbub is about.

Holy Week, in a nutshell, is a spiritual retreat without leaving home. Remember summer youth camp? You had an authentic, transformative experience of God in a group of others having the same experience. You came home connected to those people and God in a new way. You thought, “That was fantastic. I am different and I can hardly wait to come back next year.” Holy Week is a lot like that.

Holy Week is series of liturgical experiences that walk us through the final week of Jesus’ life. We journey with Jesus, in the short span of a week, from His triumphal entry into Jerusalem, to the missing guard unit, neatly rolled grave clothes, and the shocking appearance of a risen Savior. In a symbol and story impoverished culture, Holy Week opens our hearts to the gift of Jesus’ victory over sin and death. This is more than a psychological remembrance, it is actively allowing ourselves to be in that final week, baptized (immersed) into his death…”Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? …in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”  (Romans 6:3-4)

Holy Week is sacramental

…and we are sacramental creatures. Regardless of any initial reaction you may have to that word, hear me out. A sacrament is a tangible symbol that creates what it signifies. Like kissing. When you first kissed that special someone on the doorstep at the end of the evening, it did more than represent thinking the girl was pretty and nice and that you enjoyed talking with her. It actually created and amplified those feelings. You walked back to your car more emotionally connected to her than you were when you opened her door a brief moment earlier.  And when her front door clicked shut, you fist pumped the air. “Heck, Yeah!” Because that kiss actually made more of what it signified.

So God gave us, fleshly, sacramental, critters that we are, a God who came in flesh. Who lived. Who breathed. Who touched us and was touched by us. Who walked willingly to a criminal’s cross, laid down, spread his arms wide for humanity, and waited for real nails to pierce his hands and feet. It is because you too are flesh and blood that you should engage in Holy Week…because Holy Week creates what it signifies: “That I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; in order that I may attain to the resurrection from the dead.” (Phil 3:10)

A current reality

The ancient prayers point us to the deep mystery in this: It isn’t “Christ rose.” It is “Christ is risen!” Holy Week is a current reality. A more real reality. So we do more than meditate on these holy mysteries. We allow them to become true within us, as our baptism is true within us. We join him on Maundy Thursday in His Last Supper. We are with him on Friday in His death. We keep prayerful watch before His tomb on Saturday. With growing anticipation we mark His descent into Hades and His trampling of death by His death. Finally, with shouts of joy, we greet His resurrection on Sunday morning, knowing that one day it will be our resurrection too. In Holy Week, as Orthodox priest Fr. Steven Freeman says, “The life to come becomes the life we live.”

A “deep mystery,” it should be said, is not magic. We must surrender to the prayers and liturgy – faith must be lived. In the end, Holy Week isn’t something we do. It is something that does us.

So what is the hubbub?

Holy Week is more than an emotionally powerful experience. It is an opportunity for a greater sanctification. As Paul said, “Now if we have died with Christ, we believe that we will also live with him.” (Romans 6:8) Or, as an Arnold Swarzenegger character once said, “Come with me if you want to live.”

Do yourself a favor, make time to engage in Holy Week, especially the three-day “Triduum”: The despair of Golgotha on Good Friday, the muted sorrow of Saturday, the joyful Baptisms at Saturday’s Great Vigil, and the surprise of a risen Savior on Easter morning.

Almighty God, who through your only‑begotten Son Jesus Christ, overcame death and opened to us the gate of everlasting life: Grant that we, who celebrate with joy the day of the Lord’s resurrection, may be raised from the death of sin by your life‑giving Spirit; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

Holy Week Sched 2014 Blog

 

 

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Wafer Madness: 500 years of communion arguments made simple

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What happens to the elements and the people who consume them? When we are talking about Communion, the answer is “it depends”. The options are listed below from “Why bother?” to “I’m seriously considering becoming a wafer-addict!

Memorial: Nothing happens to the elements. Nothing happens to the people.

Calvin: Nothing happens to the elements. Something happens to the people (Jesus is present when faith is present).

Lutheran: Something happens (is added to) the elements (Jesus is “in, under, and through”). Something happens to those who eat (when faith is present).

Orthodox: Something happens to the elements (but that “something” is left undefined). Something happens to those who eat (when faith is present).

Roman: Something happens to the elements (a complex and nuanced “transubstantiation”) and something happens to those who eat (when faith is present).

Does what someone believes about communion matter? If you are a memorialist, since nothing changes and nothing happens, not really. However, if you believe Calvin’s position, it matters. And, if you believe the Lutheran, Orthodox or Catholic view, it matters even more.

Yes, the Eucharist can mean nothing if you do not approach the table with eyes of faith. But is Holy Communion, at its best, intended to be a “Happy Meal” (fun, but no real nutritional value) or a “Magic Cracker” (that will change you if you let it)? The issue isn’t really what you or I think it is or want it to be, but what the Scriptures say it is, and what the early and undivided church taught it to be.

Beyond the facts is the experience of being changed in a Eucharistic community. You can down a wheat chip cellophaned to the top of a disposable cup, or you can feast at the family meal of the Body of Christ. I am hard-pressed to understand why someone who could eat gourmet in their neighborhood bistro gratis would settle for a Happy Meal from the drive-through. “Taste and see that the Lord is good!” (Psalm 34:8)

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 Am I advocating wafer madness? Maybe a little.

While song is the worship language of memorialists and the megachurch, supper is the historic worship language of the church. This isn’t about preference, but about faithfully practicing what was given to us by Jesus, the New Testament authors, and the early and undivided church. For three-quarters of Christian history, Word and Sacrament was literally the ONLY paradigm for worship. This Sunday it will characterize the worship of more than two-thirds of the world’s Christians. I am not trying to be negative, or run down another’s “tradition.” But I do want to say that when you find yourself spiritually hungry, a meal awaits.

If song is your only worship language, consider experiencing the blessings of bi-lingual worship – add supper.

I’m Lovin’ it!

Eucharist for Newbies

Photo credit: Lifeteen

Photo credit: Lifeteen

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A light look at 10 things you should know before Sunday.

When American evangelicals think of worship what generally comes to mind is song and sermon. But for most of the Christian era and for most in the Christian era, “worship” has meant Scripture and Sacrament…in other words, Communion…the Eucharist.

1. “Eucharista” is Greek for “Thanksgiving.” You can thank Paul for that: Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all share the one loaf.”  (1 Corinthians 10:16-17)

2. Interestingly, there is only one instance when Jesus used the phrase “New Testament” or “New Covenant” (diatheke). He used it, not to describe a book, but the Eucharist. This comes from the earliest historical record of the last Supper, written within perhaps twenty years of the event: “In the same way [Jesus] also [took] the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me’” (1 Cor 11:25; emphasis added). So, according to the New Testament, the Eucharist is the New Testament. Long before anyone assembled a book called the New Testament, Jesus had given the chalice as the New Testament in his blood (see Lk 22:20).  (Scott Hahn, The Eucharist in the New Testament)

3. The Eucharist, though, is not just in Paul, there are explicit references to the Eucharist in all four Gospels, Acts, Jude, and Revelation. Over the last fifty years Protestant scholars (John Koenig, Geoffrey Wainwright, Arthur Just, John DelHoussaye) have described a “Eucharistic Provenance of the New Testament.”  These are Protestant scholars recognizing that the New Testament was written to be read aloud in the context of the assembly (Rev 1:3) – and Christians assembled for the meal we call the Eucharist.

4. There are five views of the Eucharist: At the top is the Roman View – The elements incur a essential change, transformed into the body and blood of Jesus, becoming a “Magic Cracker” that appears to be bread, but is, in fact the body of Christ. On the bottom is the memorialist view, in which nothing happens, it is just a “Happy Meal.”* In between, from bottom to top are the views of Calvin (Nothing happens to the elements, but Jesus is present as we lift our hearts in faith), the Lutheran view (the elements become both/and: Jesus and bread/wine), and the Orthodox view (the elements become Jesus, but how and what exactly happens to the elements is a mystery humans cannot define).

5. In Anglicanism there is room for all five views, although very few are memorialists. At the beginning of her reign, Queen Elizabeth was called on to decide whether or not England would remain Catholic, as it had been under “Bloody Mary,” or continue along toward Reformation Protestantism, as was occurring on the continent. As most religious disputes of the day were fought over communion, the clergy reportedly asked, “Which is it, (literally) the ‘body of Christ‘ or (a memorial) ‘The bread of heaven‘?” As the story goes, Elizabeth said something to the effect, “I will not be in the business of peering into men’s souls. When you deliver communion you will say, ‘The body of Christ comma the bread of heaven.'” Basically she was saying, “Communion will be what the person receiving believes it to be.” It is the origin of Anglicanism’s “majoring on the majors”…or “Anglican fudge,” depending on your perspective.

6. The early church repeatedly describes the elements as becoming and being the “body of Christ.” They said, in effect, “Jesus is really here.” But they refused to over-define what that meant. “Transubstantiation,” the word Roman Catholics use to  indicate that the elements truly become the body and blood of Christ, is a word that doesn’t appear until the 11th century. Seminary students are aware that over-definition can be a particular charism of scholasticism. Because both scripture and the unbroken testimony of the early church insist on it, I personally believe in “real presence.” Memorialism ignores far too much scripture and the consistent testimony of the early church (1 Cor 11:29-30) …Why were people getting ill and dying if it is just a reminder? Although the argument could be made that the McDonald’s “Happy Meal” will probably kill you also. Transubstantiation is more specific than can be proved from scripture and causes some significant real world problems – If a frat boy snags a wafer in a prank and runs, do we really have the God of the universe in a prankster’s pocket?

7. The Eucharist is a Sacrament (Yes, Protestants too have Sacraments). Sacrament is Latin for oath…or promise. Simply put: we are promised that we experience Jesus when we obey Jesus…especially when we obey Jesus in the ways Jesus commanded…which is why Protestants traditionally recognize two Sacraments: Baptism & Eucharist, and refer to the rest as “sacramental rites” – permitted and edifying, but not mandated. Btw, for Protestants bugged that Catholics invented the “T word” in the 1100s, Baptists came up the word “ordinance” in their Confession of 1689 to avoid the word “sacrament.”

8. This is not a new sacrifice: Scripture is clear: “Christ…suffered once for sins.” (1 Pet 3:18) The re-presentation of Christ is a “sacrifice of praise and thanksgiving.” (BCP, 363)

9. Eucharist is the original Christian altar call: We come forward, we kneel in humility, we hold outstretched hands as the needy ones we are, and we receive, not grab, the Lord. We receive his grace in humility. We come to receive afresh the grace of God given at the Father’s initiation and at Christ’s expense. All baptized Christians are welcome at the family meal of the Body of Christ. As Cyril described in 400, we make a throne with our hands to receive the body of Christ.

10. At St. Jude’s we use a Eucharistic prayer adapted from the Prayer of Hippolytus written in 315CE. We are following a pattern that was explained as standard Christian worship by Justin Martyr in 150CE. Think about that: What Christians do in the Eucharist is so old that it was already described as the standard and assumed worship pattern of Christians as close to the closing of the NT canon as the writing of the New Testament was to the Lord walking on earth.

Do you want to worship like the early Christians? Try worshipping Eucharisticly. It will bless you.

As Augustine said, “Be what you see; receive what you are.” (Augustine, Sermon 272) -The body of Christ.

So, if you have not before, this Sunday join a celebration of the Holy Eucharist.

The Lord be with you!

*The terms “Magic Cracker” and “Happy Meal” were used in a friendly debate over beer. My Roman Catholic friend insisted, “It is indeed ‘magic cracker.'” My memorialist friend replied, “No. It is only a ‘Happy Meal.’ Fun, but no nutritional value is present.”

Spiritual Baseball: the unlikely path to intimacy with Jesus

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Snark MeterrealMID.003Every once in a while you meet someone and immediately sense they are wise and grounded. One of those for me was a Roman Catholic youth pastor. We met some fifteen years ago at an outdoor cafe. While the coffee cooled he made small talk by mentioning the Protestant activities his children were involved in: Awana, Fellowship of Christian Athletes, Young Life, and attending a Christian high school. I laughed and probed just a bit: Was he a wanna be Protestant? He laughed back and said, “Absolutely not. It’s just that it is pretty hard to come to faith in my Church.” His answer baffled me. Why, I asked, would he choose to be involved in a church in which it was hard for his children to come to faith? How, I wondered, did he not see himself as making my point for me? The jovial youth minister grinned again, handed me a pen, pushed a napkin toward me and said, with the hint of a smirk, “Make a list of your ten favorite authors.”

I scratched names on the napkin until he reached over and grabbed the pen, and said, “Ok, I’m stopping you at fifteen. I notice that of your fifteen favorite authors, thirteen of them are liturgical Christians.” I had never heard the word ‘liturgical’ and didn’t want to admit it, so I glossed over that detail and asked him what his point was.

He asked, “Why do you like those authors: Nouwen, Lewis, Temple, Wesley, Chesterton, Wright, Manning, Stott?”

“I guess because they write as if they have intimacy with Jesus,” I said.

He answered without hesitating, “Exactly,” he said, “I’m in my Church because it is how you become intimate with Jesus.”

“O, come on!” I objected.

He pointed at the napkin and reminded me it was my list. He then said something that took me a decade to understand, “If you want true intimacy with Jesus, it will probably happen in a liturgical church: Catholic, Orthodox, Episcopalian, old-school Lutheran.”

We sat there another half hour and I decided that what he was saying is that if the spiritual life were a game of baseball, then first base is a relationship with Jesus. If one does not get on base, nothing else matters. That was why his kids were in evangelical activities. Second base might be knowing the Bible. Third, giving your life away in service for God and the Kingdom. But a “home run,” in the Christian life, is intimacy with Christ…what the Orthodox masters call “theosis” – a fulfillment of the image of God. I left that meeting wanting to “make it home,” but without the least awareness that, for millions over the last 2,000 years, the “home run” I longed to experience has been a common one in liturgical traditions.

And yes, I do realize that statement sounds arrogant and just plain incorrect to evangelical ears. After all, every evangelical church in America has a healthy collection of members who left the liturgical world precisely because they hadn’t gotten “on base” in a liturgical church.

What you may not realize is how non-normative the American 4 song/sermon worship format is in the scope of things. For 3/4 of Christian history, the liturgy was the only form of Christian worship. Even today, nearly 3/4 of the Christians on the planet worship God in the ancient pattern of Word and Sacrament. That doesn’t make the liturgy better, worse or more or less biblical, it does say that what most Christians know as “worship” is a bit of an outlier.

I am not saying that liturgical churches are perfect or have more holy people or that there are not dead liturgical churches…I’m fairly sure that dead liturgy might be the worst sort of dead. Just that for the lion’s share of Christians who have ever lived, worship was not song and sermon but Scripture and Supper.

…for the lion’s share of Christians who have ever lived, worship was not song and sermon but Scripture and Supper.

I didn’t understand what my Catholic friend was talking about precisely because I had been to a liturgical church a few times and found it repetitive and, frankly, numbing. What I discovered was that the power is precisely in the repetition…that, as a rough rock in a stream becomes a smooth stone from years of water flowing over it, the Christian is formed into the image of God when we surrender ourselves to the three-fold pattern of daily immersion in the Scriptures, weekly feeding in the Eucharist, and the annual cycle of the Christian year, combined with contemplative practices like those of the desert fathers. I have found that these are re-orienting my perception of reality, the way I view time, life, and the world around me, in ways that words on a page cannot fully capture. It is freeing me to love those who oppose me and work for the good of those who seek my harm.

You may not be interested in walking the path to the ancient Church, known in Anglicanism as “the Canterbury trail.” I was not either. Ironically it is a journey that has given a depth to my walk with Christ that I never imagined. Like someone who has never tasted ice-cream, I didn’t know what I was missing.

What about you? If you have walked with Jesus for several decades, is intimacy/spiritual union something the church you worship in is nurturing in you? In what ways, corporately and individually are you finding intimacy with Jesus? Or have you, like many, given up on intimacy with God as having a corporate expression? If so, I invite you to the sandlot to play ball.

Batter up.

Why I dropped church and joined The Church

A German Mass during WWII

A German Mass during WWII

Snark MeterrealMID.003I came of age outside of the faith. At eighteen God found me. From that day forward, and with a love that was not my own, I have not been able to help but love Jesus back and work for the welfare of others with the overflow of that love. Yet, even with all that love, I am sorry to say, I did not love church. Oh, I liked the idea of church. I liked lots of people at church. I just didn’t like church.

At least not until I discovered the Church: The Church historic. In the Church historic; orthodox, catholic and reformed, I found something larger than I.

I came to value Christ’s bride when I wandered into an expression of it that immersed me in a different and embodied narrative: the grand story of God’s creation, fall, redemption, and working toward final justice. The Church, described by the Creeds, nourished by the Sacraments, defined by the Scriptures and led by the Holy Spirit through the 3-fold ministry, is something one can stand lashed to when the storms of life come.

Don’t get me wrong, I am indebted to the church of my conversion. The godly men and women of that movement introduced me to faith, fed me on the Scriptures, and challenged me to serve. Now, however, in the Church I am no longer adrift in a world that is a Jesus add-on to a life of my American culture’s creation. In the Church, I am connected to the original eleven “sent-out ones” by touch and by teaching. In the church of my conversion, “The gates of hell,” did, in effect, “prevail against it” from the close of the canon until the Reformation, or maybe the Second Great Awakening, or, for some, the coming of the evangelical explosion of the 1980s.

The Church is rooted in history, unchanging, with worship patterned after that of the earliest Christians. Lancelot Andrewes described the Church of the Great Tradition as bound by “One canon, two testaments, three creeds, four ecumenical councils, over five centuries.” She clarified those creeds in the Reformation. Her lay and clergy were missionaries of the Awakenings. In this Bride, the Holy Spirit is gloriously alive and balance is maintained in public worship by praying the safe, vetted words of the Church. In the Church, the old battles are not forgotten. So they do not need to be refought.

What put me off about church was that it was so like me – feeding me a steady diet of myself: my wants, my preferences, my music. It was quite “relevant.” I came to realize that I actually needed church to be UN-like me: to be transcendent. The Church is unconcerned with “relevance.” It cares not for my preferences. When I ask it to change it grins gently and asks me to change instead. In the Church, when one panics about something and accosts the clergy at the door, the chances are good the priest will say, “We have been in God’s presence in the liturgy. How about we enjoy that for a bit? Call me on Tuesday.”

The Church is maddeningly un-fearful. It is not subject to politics or fads. It does not do focus groups and market research. It is not trying to impress me, win me, or woo me. Instead of bending to my whims, it seeks to conform me to the image of Christ through immersion in patterns: daily in the Scriptures, weekly in Sacramental feeding of the Thanksgiving meal of the family of God, and living out God-time in the Christian Year. As a man of flesh, these patterns marinate me in the Gospel, bringing forth flavors in my life I never imagined.

In church I could write my own wedding vows. In the Church, self-made wedding vows, narcissistic holdovers of the 70’s, are not on the table for discussion. The Church calmly says, “Our job is to be conformed to God’s will and God’s words, not our own, so we will use the vows that have withstood the test of time, thank you.”

Many genuinely love the relevant church, I am sincerely glad for them. But for the growing group for whom church-lite is wearing thin, for whom the four songs and a sermon liturgy delivered by latte-toting pastors in skinny jeans is holding up as well as a Walmart shirt, there is an alternative. That alternative is one, holy, catholic, and apostolic. It follows a pattern that was old when Justin Martyr described it in 150 CE. It is both sacred mystery and deep discipleship. A faith in which the words and movements all tell a story. And ultimately, shape lives into the image of Jesus.

A few questions for discussion:

If you are a “relevant church” person, do you love church? Or are you giving up on it? If so, why?

Are you one of the people that goes to an expression of the Church that has a plethora of service options. (One of the Catholic, Anglican and Orthodox churches that offer services along a continuum from chanted 1700 year old liturgies to modern “relevant” models.)  If so, do people move between the offerings?

Are you in one of growing numbers of modern churches experimenting with ancient liturgies? If so, how is that going?

Case Study: PhoenixOne. Bursting at the seams with young adults.

How do we engage the post-modern 25 year old? Certainly it isn’t easy. They are very conflicted. On one hand they distrust large events. On the other, they flock to things with momentum -in Phoenix that is PhoenixOne, a gathering of 20-something “young professionals.” In existence for 18 months, it is now attended by more than 1000 young adults.

What is PhoenixOne doing to gather the crowd?

First, they use technology well. All 1000 of them facebook and tweet the meeting. It is very organic in it’s invitation.

Second, they are relational. They work very hard to connect with people and help them connect with one another.

Third, they are in a place of “otherness.” They meet in a 100 year-old church-ancient by Phoenix’ standards. It is quiet. Solid. It feels stable – like a church.

Fourth, they bring in communicators who speak to their experience. Most of them are known names who have an audience already. They go for high content/good presentation over low content/great presentation. They have thoughtful speakers rather than uber-motivational types.

Francis Chan

Fifth, they have ditched the really big band for a guitar, piano and drums. It is actually quieter than the 40 year-old’s “relevant” church.

Sixth, they use technology, and they experiment with ancient liturgical forms. Chant, candles, confession, contemplation have as big a role as slick graphics. Young adults are rediscovering mystery, symbol and narrative…artfully done.

Ancient liturgical experience explained.

Seventh, they get people to work in the world for good. While the over 35 world is busy saying young adults are selfish, PhoenixOne has them active doing things for good. Young adults actually do want to do things-just not like we do them. We want to make church like the world and work in our churches to avoid the world. They want to make church churchier and then work to take Jesus into the world.

Eighth, and this one is important, they work to work together through difference rather than ignore difference. The mega-model ignores history and denominational backgrounds, to the point of hiding denominational affiliation, they engage in thoughtful dialogue around being blessed by the fullness of Christian tradition.

Are you noticing the relationship between the cultural realities of 25 year olds and how effectively reaching them includes both connecting them to one another and the world, and artfully adapting classic Christian worship practices and disciplines to connect them with God? 

The leader of PhoenixOne is my friend, Jeff Gokee. He is a student of his culture who is not afraid to innovate. When young professionals fill out “connections” cards, he reports, they list two or three different “home” churches:  One church  for music, one for teaching, one  for small groups…and PhoenixOne. Jeff says, “that is a crazy fact that is shaping how we do church in the future.”

Jeff confirms my two over-arching points: a “go” rather than “come” starting point and relationships blended with authentic ancient-future worship when they do arrive. About relationships Jeff says, “I believe the local church is truly is the hope of the world.  I have spent most of my life as a pastor trying to get people to come into my church context instead of going into theirs…I believe in order to re-engage this generation we have to be incarnate in their culture the way Jesus did 2000 years ago.  He goes to the women at the well…He visits Zaccheaus in his home…and he comes to all of humanity on the cross…we need to have a relational revival, because this generation wants to be known.” Worship, says Jeff, “is not just about singing and doing…it’s about being with God.  Sometimes that happens with a big band, sometimes that happens in silence, sometimes it happens when your clapping and don’t know the words. We don’t have to create worship…it’s all around us, we just get to join in wherever it’s happening.”

It is a new day for the church and the culture. There is an old expression from biology: Adapt or die.

Hopefully we will learn to listen to our young adults, read the tea-leaves of our culture and relearn what the early church knew – How to live in the world as a distrusted minority that prayed the Scriptures, worshiped with life-giving narrative and sacrament. They ventured forth from that rich transformed community to serve the world and spoke of the power of God in Christ everywhere they went. We can do this. We have done it before. We can do it again.