Game Shows: The True Cross in a “like” culture.

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Have you noticed how fuzzy the idea of “truth” has become? Things are no longer “true” in any objective sense. They are, as Stephen Colbert said, “truthy” – true enough…ish. Sort of. Our social media usage illustrates this. We no longer live our lives. We curate them, packaging the bits we want others to see. We crop out the ugly for public attention. The “like” culture has blurred the line, not just between truth and “truthy,” but also the line between actual life and media. This blurring may have been started by Alan Funt on the old tv show, “Candid Camera.” Candid Camera played jokes on ordinary people, and when the joke was revealed, host Alan Funt would pull off his disguise and deliver his catchphrase, “Smile, your on Candid Camera!”

One of the people to fall victim to Alan Funt’s blurring of real vs media was Alan Funt himself. In 1969 Alan Funt was on an Eastern Airlines flight to Miami when the flight was highjacked. The highjacker held the stewardess at knifepoint and demanded the plane fly to Havana. When passengers noticed Alan Funt seated near the highjacker, they began to applaud. When the man disappeared into the cockpit, Funt tried to explain that this was not television.  According to the Radio Lab October 15, 2015 podcast episode, “Smile My Ass,” when the passengers didn’t buy it, Funt attempted to enlist a priest sitting in first class to explain the situation. The priest didn’t believe him either. They took him seriously, though, when Cuban military boarded the plane. When we resort to packaging our own truth, how are we to know what we can actually believe in? This is where the Feast of the Holy Cross comes in…

The year was 326. Constantine, who became emperor in the wake of Diocletian’s “Great Persecution” (303-311),  was betting his empire on upstart Christianity. Unlike other religions, the Christian faith depends, not on creed or philosophy, but upon a historical event: the death, resurrection and ascension of Jesus. The Christian message is that death has been conquered and humans reconciled to God through the sacrifice of Jesus (2 Cor 5, Col 1:22, 1 Cor 15:1-8). But Constantine needed to know if the story was true. He sent the one person he could count on to go see the Holy Land and confirm or deny the historical reports: his 78 yr old mother, Helena. Helena arrived in Jerusalem and found no tomb. Emperor Hadrian had destroyed Jesus’ burial place two centuries earlier and built a temple to Aphrodite on the location, inadvertently marking the place of Christ’s passion in perpetuity. When she asked whether or not the events in the New Testament actually happened, surely she would have met others her age who would say things like, “Well, my great-grandpa was healed by Jesus, does that count?”

Tradition tells us that Helena had Hadrian’s temple torn down. In the rubble they found three crosses left over from before the destruction of Jesus’ tomb in 130 CE. Consider that 130 date: a century after Jesus’ resurrection, a mere 3 decades after the death of John, the last living apostle. Legend has it that to identify “the true cross,” Helena had a sick woman approach the three artifacts. Upon touching the third she was healed. The “true” cross was left behind to adorn a church Helena commissioned to be built on the site. The Feast of the Holy Cross, celebrated on September 14th, marks the bringing of that cross outside of the Church of the Holy Sepulchre the day after the church’s dedication (335 CE) so that the community could see it. The cross was removed when Muslims conquered the Holy Land in the crusades, and bits of it were distributed all over Europe. By the 1600s John Calvin would remark, “if all the pieces that could be found were collected together, they would make a big ship-load.” Helena also saw the place of Jesus’ birth, the location of the feeding of the 5000, and many other sites of Jesus’ life, marking them with state sponsored Roman churches.

Was Helena’s cross the “true cross”? Who knows. Are the fragments distributed around the planet pieces of that cross? Probably not. But the Feast of the Holy Cross does tell us that the places Jesus walked are there – as described in the New Testament. There were worshippers, people whose lives were still being changed by the power of Jesus’ actions on the cross, still gathering where their great-grandparents had been gathering since the resurrection. And, especially in light of repeated persecutions, there is no reason for people to have begun gathering and commemorating in those places were the stories they told their children not true.

In this age when the line between truth and truthiness is blurred, there is another old game show that is a better model for us: Groucho Marx’s, You Bet Your Life. The truth is that you and I can bet our lives on Jesus Christ and his great acts of salvation on our behalf. And while we don’t have any kind of a sure claim to the “true cross” we have rock solid knowledge of a Gospel that is true. The places described in the Gospels are as described in those Gospels, because the Gospels are the narratives of dependable witnesses.

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.”   -‭‭1 Corinthians‬ ‭1:18‬ ‭ESV‬‬

Smudgy foreheads

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Wednesday you will notice people with smudgy foreheads. When you see this, resist your inner-parent urging you to dab at them with a moist napkin. They are not the victims of poor grooming habits, nor have they lost a dare. It is merely Ash Wednesday, the day in which Christians of the ancient traditions commemorate the beginning of the season of Lent by attending religious services in which they were charged to, “Remember that you are dust, and to dust you shall return.”  (Genesis 3:19)

What is Lent?

Lent, is the archaic word for “Spring.” It has come to refer to the 40 days of spiritual preparation preceding Easter. Christians traditionally spend the season before Easter in repentance, almsgiving, and self-denial in an effort to remember our need for God and God’s great saving acts in the passion and resurrection of Jesus. (40 is symbolic of Jesus’ 40 days fasting and temptation in the wilderness)

Where did it come from?

The tradition of ashes has its roots in the ancient Jewish prophets who urged “repent in sackcloth and ashes.” Among Christians, the imposition of ashes and the 40 day fast began in Europe in the 4th century.

What’s the point?

Ash Wednesday and Lent are not about spiritual brownie points, impressing God, nor making belated New Year’s resolutions, like dropping that last five pounds by cutting chocolate.  Rather, Lent is about mindfulness – Thinking more about God and others, and less of ourselves. Christians are penitent during Lent because we are grateful for God’s provision for humanity through Jesus.

We go to church on Ash Wednesday to be marked outwardly with ashes as we remind ourselves inwardly of our need for the unquenchable, fierce love of God to enliven us.

Christians of the ancient tradition spend 40 days in Lenten practices, either giving up something we enjoy and/or taking on a new spiritual activity. The mindfulness generated by self-denial and self-discipline prepare our hearts to be more fully present for the remembrance of the saving acts of Jesus during Holy Week.

What happens at an Ash Wednesday service?

They are usually brief. You will hear biblical passages calling people to repentance and have ashes imposed on your forehead with the words, “Remember you are dust and to dust you shall return.” (Gen 3:19) Holy Communion is then celebrated.

Checking out a service.

You do not need to be a member to attend. EVERYONE is welcome at an Ash Wednesday service. EVERYONE is invited to receive ashes. Although different churches have different rules for receiving communion, in the Episcopal church our canons ask you to be a baptized Christian to receive communion. (If you are not baptized you may simply stay in your seat or come forward with the congregation, arms crossed, to receive a blessing).

Tired of the noise?

In the midst of debates and news cycles and narcissism, when even America’s pastor urges us to be our own “I Am”, engaging in self-examination and the contemplating our own mortality is refreshingly against-the-grain. Ash Wednesday and Lent create space to become more aware of our need for reconciliation with God and others. Ash Wednesday is an active way to do that with the support of other seekers. I encourage you this Wednesday, find a service and attend!

Tenebrae Reimagined

Click on pic to go to dropbox for files

Click on pic to go to dropbox for files

This is a powerful, millennial friendly, Holy Week liturgy to put in your file for next Spring. If Tenebrae is new to you, you might think of it as a camp “cross-video”…only one that happens in your mind and with much more emotional impact.

It is an adaptation of the ancient monastic service found in the Episcopal Book of Occasional Services. We kept what works best (the candles and the growing darkness of the room, the chant and participation through responsive prayers.) However, we adapted it to work better on every level.

1. Because it uses projected Keynote slides for the readings, you can have the room actually and impressively dark.

2. Rather than being lost in puzzling Lamentations readings, it now tells the story of Jesus’ Passion clearly through Old Testament messianic prophecy.

3. It has the opportunity to integrate modern sound (a terrific “earthquake” rumbles the room at the resurrection), and the best of contemporary hymnody (How Deep the Father’s Love) with the symbolism, participation, and chant. It is quite flexible: You can use the included charts for your own cantor or play the included chant recordings. You can have your own soloist and use a backing track, or play the vocal version of the hymn within the slideshow. (You will still need candles, a table, snuffer, and a black hooded alb. Now you will also need a Mac with Keynote, screen, sound system, and a good rehearsal.)

4. It is clear enough and brief enough for children to remain engaged.

We knew we had a winner the first time we used this. At the point of Christ’s death you could hear people quietly sobbing all over the nave. People stayed in the darkened church long after the service was over. We had to finally ask the last few to leave an hour later to lock up. As far as I can tell some 5-6k folk have attended this service.

If you use it, please shoot me an email with feedback and a photo or two if you can get one in the dark.

Blessings,

Matt+

Explaining the ancient church at PhoenixOne.

It’s All About Me: How a distortion of “sola scriptura” turned American evangelicals into junkies of the self

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(Apostolic Succession for Newbies, Episode One)

Have you noticed the creeping narcissism in the evangelical church?[1]

Perhaps you have noticed it in the architecture as churches have been remade into the image of the places the world gathers: Foyers into coffeehouses, sanctuaries into concert halls, altars into comedy club stages. Candles and incense replaced with light shows and fog machines borrowed from the nightclub scene.

 

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…and that actually is a nightclub.

Perhaps you have noticed it in the songs we sing. The self-referential lyrics (count how often “me” and “I” appear)…the way the act of our worshipping becomes the subject rather than God…how few of our songs are about the nature and glory of God.)

Perhaps you have noticed it in the felt-needs orientation of our preaching  – With topics chosen by focus group and slickly marketed: “Come for our series, ‘Awesome Christian Sex!’” Or the way the preaching of the word of God has been reduced to a mere interruption in the song service (joining announcements and the offering.)

Surely you couldn’t help but notice it in Victoria Osteen’s recent exhortation, “You don’t worship for God. You worship for yourself.Oh, she was criticized her for it, but is this not a message we too are subtly sending? Perhaps Ms. Osteen is just more honest about it?

 Where did this start?

 The great strength of evangelicalism is a desire to reach people where they are with the Good News of Jesus Christ. Unfortunately, without a great deal of both self-awareness and self-discipline, our charisms tend to become our curses. As with most problems, our creeping narcissism is an unanticipated consequence – the end result in our culture of 5 centuries of the B-side of Reformers reclamation of the Bible from “ex cathedra” (infallible interpretation by the papacy).  “Sola scriptura” (the scriptures alone), was the rallying cry. Unfortunately, as “sola scriptura” is popularly articulated today, we no longer need a church at all, we are each capable, called even, to be our own sole interpreters of scripture – the Bible is “self-authenticating, clear to the rational reader, its own interpreter of itself, and sufficient of itself to be the final authority of doctrine.” [2] In other words, each individual’s head is the ultimate standard…and, just like that, the idea of the “priesthood of the believer” has been elevated to a de facto “papacy of the believer.” No wonder we have 40,000 denominations…and no wonder an increasing number people are choosing to stay home from them. After all, if I am my own pope, then I am my own church…which, come to think of it, comes pretty close to making me my own “god.”

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Regrettably, this is a wholesale corruption of what the Reformers actually taught. Calvin, Luther, and Cranmer each have notebooks filled with quotations from the early church fathers. Chris Armstrong, editor of Christian History Magazine, writes, “The Reformation is an argument not just about the Bible but about the early Christian fathers, whom the Protestants wanted to claim…you look and you see it everywhere. The Reformers use the Fathers all over the place…Calvin read Augustine…Luther read Jerome. The index of Calvin’s Institutes is filled with an enormous number of quotations from the Fathers. And in the first preface to that work Calvin did his best to show his teachings were in complete harmony with the Fathers. The Protestants…were keen to have ancestors. They knew that innovation was another word for heresy. ‘Ours is the ancient tradition,’ they said. ‘The innovations were introduced in the Middle Ages!’ They issued anthologies of the Fathers to show the Fathers had taught what the Reformers were teaching.”[3] You see, the magisterium, the gathered wisdom of bishops interpreting the scriptures under the lineage of the tradition was not their problem. In fact, they went to great lengths to prove specifically that their teaching was the Fathers!

But alas, we have jettisoned the Reformers’ actual belief in the wisdom of the church’s teachers, whose interpretation was expected to stand in the tradition of the early Fathers. The mess of pottage we have traded it for is a disembodied sound bit. Disengaged from the Reformers reliance on the Fathers, we have what can be cynically referred to as “solo scriptura” – my private interpretation. And when “solo scriptura” is combined with American individualism and allowed to simmer with post-modern “truthiness,” we get a toxic soup of the dystopic self. We then feed this soup to a generation reared as the centers of the universe, then wonder that they are consumed with self. How could they not be?

 …when “solo scriptura” is combined with American individualism and allowed to simmer with post-modern “truthiness,” we get a toxic soup of the dystopic self. We then feed this soup to a generation reared as the centers of the universe, then wonder that they are consumed with self. How could they not be?

The church has consumed “me” like a diet of high-fructose corn syrup. It tasted so good going down, that we did not notice that we grew both addicted to the taste and unable to roll over in our spiritual flabbiness. Worse, the poison has so clogged our synapses that we are unable even to remember what rigorous, healthy spiritual activity was once like.

Pastors have given up expecting meaningful commitment, service, or faithfulness from congregations. I remember suggesting to a pastor of a church of 3500 how transformative it would be to their community if they assembled 350 groups of 10 to meet and read and pray the Bible together in a year. I was stunned when the pastor said, “We have 3500 who attend, but we only have about 50 who are with us.

I am no longer stunned. I have watched how anything that smacks of commitment is sold on its potential to “bless.” This has now extended to our giving. Perry Noble’s church is offering a 90-day money back guarantee on tithing.  Seriously! Giving in order to get. It seems that every week contemporary mega-evangelicalism offers a new narcissistic low-water mark. And just like that, the commodification and monetization of the church is complete.

Where did we think “nothing but you and a Bible” was going to end? Where did we think that reshaping the church after our cultural preferences would lead?

Have you noticed the creeping narcissism? Do you have examples of your own? Do you see a way out?

 

Next Week: Part 2- Conciliarity: The Early Church’s balance between “rule by the man” (A secular idea adopted by Rome) and “rule by the book” (an Islamic idea adopted by Protestants).

 

[1] To be fair, mainliners have had this for years, but it plays out in different ways.

[2] http://en.wikipedia.org/wiki/Sola_scriptura

[3] http://www.christianitytoday.com/ct/2004/januaryweb-only/1-12-52.0.html

How we ruined worship: The church of me, for me, and about me.

 Not all change is good. 

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We humans are remarkably insular creatures. We tend to assume that our tiny slice of experience is the way things have always been and the way they should be. The here and now is the measure of our reality. Most high school seniors, for example, have never owned a non-smartphone. Yet before the iPhone was released in 2007, most of us survived with the internet bound to our desktop. Speaking of the internet, 97% of all telecommunicated information is moved over it. But twenty years ago, unless you had a government scientist in the family, you had never heard the word “internet.” When I grew up telephones were not only wired to the wall, you had to spin a rotary dial seven times and hope the person you were calling was home to answer. In elementary school a series of amazing inventions changed the way we lived: push buttons, the answering machine, and then, a couple of years later, the telephone company (there was only one) came out with Call Waiting. If you are under forty you cannot imagine what a hassle it was to call someone for days hoping they would answer. We take these things for granted and cannot remember life without them.

In a similar vein, we assume the way we worship is the way it always has been. And, as with smartphone technology, we often assume uncritically that we are better off now than before…

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Technology: “Can” doesn’t necessarily mean “should.”

Today it is common to hear the “song set” referred to as “worship” in the evangelical church. The four song and a sermon liturgy is not exactly like the iPhone – 7 years old. It is more like the internet: 40 years old, widely embraced 20 years ago, and now assumed. But is it biblical? Is this a formula found universally around the world? How does it play in say, Zimbabwe or Belarus? How does 4 songs and a sermon, fog and lights, and coffeehouse and workout rooms in the church stack up next to the unbroken witness of the worship of 2000 years of faithful Christ-followers? And, most importantly, does this help us form God’s people for the building of God’s Kingdom now and prepare us for eternity with our creator and redeemer?

The word worship comes from the Anglo Saxon “worth-ship” – the act of paying homage to God because God is worthy of being paid homage to. In scripture we see the people of God bowing before God in gratitude. In scripture worship is communal, God centered, and based in God’s glory (Ex. 12:27, 2 Chron. 29:29-31, Neh. 8:5-7, Ps. 29:1-3, Matt. 2:11, Matt. 28:17, Acts 2:42, Rev. 22:3).

Yet, far too often, what we call “worship” today is characterized by…

1. Individualism: Me and my experience

2. Narcissism: Me and my desires

3. Power: Me and my potential

And, 4. Entertainment: Me as spectator vs participant (1 Cor 14:26)

So what does Sunday morning look like at your church? Is it geared to you or to God? Look up the lyrics of the song set on your smartphone this Sunday. How often does the pronoun “I” appear versus “we”? Even more telling, how many songs could be sung unchanged if “she” was substituted for “he” and it became a love song to a girl rather than God? St. Augustine said, “He who sings prays twice.” And since, as the early Anglicans pointed out, our “praying shapes believing,” ask yourself a critical question, what exactly are we being shaped into in the church today through our sung and said prayers?

We sing songs that are, in their lyrical content, silly love songs to Jesus. Songs that not only could have been written by a secular band about a girl and the pronouns changed but, I’m told from a friend in the worship “industry,” sometimes actually were. How is it then, that…

…after teaching our young to think of Jesus in the same terms as a teen crush, we wonder why our young people’s faith has all the sustaining power of one.

We evaluate our worship by our warm feelings…feelings carefully created by melody line and key change. Bob Kauflin in his helpful book, “Worship Matters” talks about the worship leader who “spontaneously” fell to his knees in a song. Then Bob realized that the musician had preset a second microphone at knee level.

Health and wealth preachers promise us our “blessing” …if we give to their ministry, of course. I once watched a pastor justify his enormous new house to his congregation by lining up his staff on the stage behind him and telling his congregation, “Don’t hate me because I got mine. God gets me out of the way in order to bless ____” (the next one in the line). “God is going to bless ___ to get him out of the line so that he can keep blessing his way down the line…to you!” It is the God of the pyramid scheme. And we wonder why our young adults, with their BS meters attuned, tune out?

God is no longer the Lord of Creation redeeming and calling humans to join in His great mission to save a lost and dying world. He is a genie in a bottle to be rubbed in order to get more of whatever I want at that moment.

We have reversed the subject and object of our worship. The church has packaged us ourselves and is feeding it back to us. As a result, for most of the church, Sunday worship is: Of me. For me. About me.

If you want to see something sad, watch what happens when a technology is bypassed…like the film camera replaced by digital, or Western Union telegraph replaced by the ATM, or the American gas guzzler replaced by dependable Japanese imports. Sometimes the technology adapts – America now makes some really good cars. Sometimes it does not. You probably haven’t sent a telegram or dropped your film off at the Fotomat recently. What will happen in the American church? Will we continue to view the church as cruise ship?

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A sign at the Urban Youth Worker’s Institute conference this Spring. What does this tell us about what the church will look like in twenty years?

I do see a sign of hope. It is found in a new generation of church musicians – ones who want to know God deeply and to help others on that journey…to worship in Spirit and truth…who know the difference between a psalm, a hymn, and a spiritual song.  There is an emerging group of musicians who know that God-centered worship needs all three, and that worship is larger than just “singing.” It is a generation that understand the historic order of worship has the power to shape lives, and that the words we use in worship matter. They are not afraid of the vetted, historic words of the church. Make no mistake, they want passion…but they are not so naive as to think that emotion sustains. They long for more Scripture in sermons and more pastoring in their own lives from their pastors. They know that art gives power to the message, and that the liturgy gives a life-shaping container to both…but also that liturgy without artfulness and a clear Gospel message is like a lunch box without a meal inside.

Will this new generation of worship leaders refuse to play the good feelings game? If they do, will senior pastors adapt? Will we listen and add these young Turks critiques to what young adults are telling us with their attendance? Will we hold all of this up to the light of scripture and the great tradition? Or will we stay stuck in what we “know” from the outmoded models of the last 40 years-models that only work for a single aging and shrinking generation? If we do not, I fear evangelicalism will go the way of the Fotomat and the rotary phone.

Real Worship: A summons to the feet of Jesus

 

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Real worship is about Jesus. It IS costly. And it DOESN’T make sense.

Scientists tell us of the powerful ability of the sense of smell to trigger memories—that the olfactory bulb in our brain links scent to event. That is why walking into a home with cookies baking in the oven can carry you back to the security of grandma’s house decades earlier. Scent, somehow, unifies and cements all 5 senses and places us, momentarily, in the experiences of our past. One suspects the story of the anointing by the woman at Bethany provided just such a fragrant link in the disciples’ minds between burial perfume and Jesus’ looming Passion.

The story of the woman of Bethany was obviously an important one in the early church, as all four Gospel writers record it (Matthew 26:6-12, Mark 14: 3-9, Luke 7:36-49, John 12:1-8). As a whole, the Gospel writers tell us three things in this story: Real worship is about Jesus. It IS costly. And it DOESN’T make sense. That is why it is so odd that in this fragrant Gospel narrative, the memory of the eyewitnesses seems fuzzy… There is a woman. There is an anointing. There is expensive, perfumed oil. There is the objection to using it on Jesus. But then the details start getting jumbled.

Are these four accounts one event? Two? Three? Scholars have wondered for centuries. It’s easy to get frustrated with the Gospel writers here. They carefully name and give character to the Twelve, yet they blur the details of this woman and her story.

Who was this woman? Both Matthew and Mark have Jesus predict that this story will always be told in memory of her…but then her name conspicuously escapes them. Luke tells us she was a “a sinner.” John alone tells us that her name was “Mary.” But Mary was the most common women’s name in first Century Palestine. There were three women named Mary present at the crucifixion that we know of. Which Mary is this?

Luke places the story early in his Gospel. Matthew, Mark, and John place it in Bethany, the day before the Last Supper and Jesus’ arrest by the mob in the garden. Here are a few more details: Several days before his betrayal and death, Jesus and his disciples dine at the home of Simon the Leper in Bethany. While they recline at the table, a woman, whom John, the last Gospel writer by decades, identifies as Mary of Bethany approaches Jesus. We don’t know how long she had followed Jesus. What we do know is that Mary knew that worship has an object: Real worship is about Jesus.

Mary has an alabaster jar of expensive perfume, worth a year’s wages. These jars, we are told, were permanently sealed. To let the perfumed oil out one had to break the neck off. Once opened, like a jar of mayonnaise, it had to be used. Mary broke her jar, and emptied the perfume on Jesus. Real worship is costly.

In another fuzzy detail, John has the woman anoint Jesus’ feet, wiping them with her hair. Matthew and Mark report that the woman of Bethany anointed Jesus’ head.  Both actions flower with symbolism. In the ancient Near East, anointing the head signified Kingship – Kings were anointed at their coronation by the high priest or prophet. The word “Christ,” is a transliteration of the Greek word “Christos,” itself a translation of the Hebrew word for Messiah, which means “the anointed one.”  As Rachel Held Evans says, “This anonymous woman finds herself in the very untraditional position of priest and prophet.” Only in the upside-down Kingdom of Jesus, does this make sense.”  Because real worship DOESN’T make sense.

Anointing feet, on the other hand, models humility, service…love. John’s account is more intimate. Awkward even.  In a culture in which a woman’s touch was forbidden, for Mary to cradle Jesus’ feet in her hands and brush oil over his ankles and toes with the ends of her hair was unthinkable. This is most likely the oil for her own burial she has poured out. Mary breaks her treasured bottle of burial perfume and empties it on Jesus. She spares no expense. She is fully committed. She is “all in” –  sacrificing her own future. The self-emptying of this action foreshadows Jesus’ washing the disciples feet to come the next day on Maundy Thursday. And just as we see the male disciples discomfort at that event, the disciple’s unease at her display of affection is palatable. Real worship is about Jesus. It IS costly. And it DOESN’T make sense.

In the midst of all this symbolism and foreshadowing, Jesus interprets this event for us: It is an act of worship in preparation for his burial. When the disciples rebuke the woman for what they see as a waste of money, Jesus returns the rebuke saying, “Why do you trouble her? She has performed a good service for me. You always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me. She has done what she could; she has anointed my body beforehand for its burial.” Jesus had been speaking of his impending death for a good while, but the Twelve kept missing it. The idea of a kingdom ushered in with the death of their friend rather than the death of their enemies was unthinkable. It is no wonder they complained about the “waste” of money the anointing represented – they assumed they would need to finance their ministry with Jesus for years to come. Mary alone seems to get it. She is the first of Jesus’ disciples to acknowledge his impending death… the one who anoints “the anointed one.” For this, Jesus gives her his highest praise. “Truly I tell you, wherever the good news is proclaimed in the whole world, what she has done will be told in remembrance of her.” What a remarkable thought—that from open air revival to cathedral, Europe to Uruguay, Israel to Africa, this woman’s story would be told.

Jesus wanted us to remember. Yet we aren’t even sure of the woman’s name. How is it that, unlike other Gospel stories in which details drop out as we get to the later Gospels, her name does not appear until very late? I suspect it is because this good lady did not want it to appear. The beneficiaries of Jesus’ ministry joined the early church after his resurrection. They shared their stories to encourage one another. Later, when it became obvious that Jesus was tarrying in his expected return, writers gathered and recorded those stories. In the early stories of blind Bartimaeus, for example, we know Bart’s name, his dad’s name, and even that a blind friend was beside him in the early Gospels. But by the time (and distance) that Luke writes, Bartimaeus is presumably gone and his name is dropped. Bart’s story had been told so often that it does not even make John’s Gospel, the last one written. So why is this woman not named by the early authors? The obvious guess is that it was specifically because she was still around. And SHE did not want it named.

We know that Mary was a worshipper. My guess, knowing a few Mary types, is that, for Mary, worship was, first and foremost not about her, but about Jesus. And she didn’t want folks to get distracted in admiring her. My guess is that Mary is named by John specifically because she is no longer around to keep a witness from recording her name.

But what of you? Where is your focus? What is your perfume? What do you guard and value above all else? Is it material possessions? Is your perfume your reputation? Friends? Career? Take a moment and name that which you value most, because you cannot pour out that which you cannot name.

The challenge of Mary this Holy Week is that we would dare break open that which we value most and pour it out as a fragrant offering upon our Lord. Perhaps, with the help of the Holy Spirit, the scent might trigger a memory… like the comfort of grandma’s house, bought through decades of difficult labor during hard times, we would be reminded that our comfort from God was bought at a high price. Because Real worship is about Jesus. It DOESN’T make sense. And it IS costly.

*This was the message from “Dinner Church,” our Wednesday Holy Week liturgy for families. The service is based on one done at St. Lydia’s in Brooklyn. It has a contemplative feeling (with Taize-esque music.) It is based on 1 Corinthians and what is thought to be the earliest non-canonical Christian literature, a teaching tool called The Didache. It is essentially the biblical “love feast” (Jude 1:12, 1 Cor. 11). The candle lit room set in a circle and contemplative music work well for our rowdy urban kids. The people prepare the meal together, light the worship/dinner space, pray and sing, and eat over candle light. It also gives us a chance to give folks an overview of the upcoming Triduum of holy week and pass out devotionals for families to use at home.