Suffering Servant

O sacred Head, now wounded, with grief and shame weighed down,
now scornfully surrounded with thorns, Thine only crown.
O sacred Head, what glory, what bliss till now was Thine!
Yet, though despised and gory, I joy to call Thee mine.

The words of this well-loved hymn are reminiscent of the passage heard from Isaiah.  The passage speaks of a suffering servant. This is one of the interpretations of Isaiah’s prophecy: Christians understand the words to prophecy the life and death of Jesus; Jesus is the suffering servant.

The hymn O Sacred Head Now Wounded, was written by Paul Gerhardt, one the greatest of Lutheran hymnwriters. His commemoration day falls on this coming Friday; and marks the day of his death.

His story is full of suffering. The first part of his life was lived during the horrors of the Thirty Year war, and the chaos of the aftermath.  He did not obtain a settled position until his mid-40s, as a pastor. His wife suffered from a long illness and died; only one of their five children lived to be an adult. It is documented that his last years where spent in an unsympathetic and rough parish. 

 The piece of his story that grasps my heart is that amidst the uncontrollable circumstances of suffering around him; he had a moment where he could have set some suffering aside; rather, he took the role of a suffering servant.  He chose to stand his ground.  He lost a preaching position in the year 1666 at St. Nicholas Church in Berlin. He was fired – Paul Gerhardt refused to sign a document stating that he would not make theological arguments in his sermons.

Can you imagine such a thing? The congregation was silencing their preacher. He was not to make theological arguments --- as a preacher, and I would hope as a listener--- you would find this an impossibility. He refused to abide by their wishes and was forced out.

After this, in the rough parish, Gerhardt turned to hymn writing.  This was his way to continue the preaching of Lutheran theology and the proclamation of the message he was called to proclaim. Using Luther’s style as example, Gerhardt focused on free grace, and Christ’s work. Although using ‘I’ statements, hymn lyrics pointed out that the gospel was about community and the connection of one to another through Christ, who was the ultimate suffering-servant.

...born, suffered, died, was buried….

These are the words from the Apostles’ Creed ascribed to Jesus.  These words are the journey of Paul Gerhardt. Claus Westermann, Biblical scholar, writes that these words, describe the suffering servant in Isaiah. He notes that those who wrote of the suffering servant, who tell of the servant’s suffering and deliverance, have themselves been redeemed through ---born, suffered, died, was buried – the journey of that same servant.

In that time, the suffering servant referred to Israel; reflecting on the traumatic time of Babylonian conquest and exile; broken and wounded in the destruction of Jerusalem.  Additionally interpreted, the suffering servant, is the prophet Isaiah, and other prophets prophesying God’s word; similar passages are found at the hand of Jeremiah. The role of the suffering servant is filled by one who is righteous, faithful, and is prepared to risk all – even the breath of life – for the redemption and well-being of others.  The suffering servant anticipates the characteristics of the coming Messiah. 

…born, suffered, died, was buried…

This past week Oscar Romero, once Bishop of San Salvador, was canonized by Pope Francis as a Saint. His life is a testament to that of the suffering servant. Romero believed in social revolution based on internal reform; the Gospel, Christ, sets one’s heart to act on matters in the world around one.  Through his ministry he increasingly spoke for the poor, participated in social activism, and preached to the army (compelling their Christian ethic) to protect the lives of the citizens for whom they were responsible.

As to suffering, Romero and the Salvadorian church faced plenty.  In a 1980 speech at a university in Belgium, he spoke openly of the 50+ priests that had been attacked, threatened, and tortured; of six who were martyred; of the persecution of nuns.  He gave witness to the threats, intimidation, and bombings of Christian and Catholic schools and radio stations; raids on parishes, threats and worse to the communities and their members who worked with (and in) base communities.

As to being a suffering servant, a month later, in March 1980, Romero delivered a sermon in which he called on Salvadoran soldiers, as Christians, to obey God's higher order and to stop carrying out the government's repression and violations of basic human rights. The next day while moving from the pulpit to the altar – from preaching to Eucharist- he was assassinated by a drive by shooter. He had given his life, in God, for the people. The day of his funeral came with protest, smoke bombs and gunfire; 30-50 people died in the streets.

Nine years later, I remember the ELCIC missionary Brian Rude – he is the missionary Resurrection supported for many years- visiting the seminary, after returning from El Salvador; where he had been persecuted, beaten, documents taken, threatened, imprisoned, and eventually smuggled out of country. He came back to Canada. In his presentation he relived for us the life and death of Romero, highlighting the role of a suffering servant. Brian with a host of others were in El Salvador prior to 1980.  Lutherans were working in Central America providing places for displaced and orphaned children. Brian’s heart was with the people of San Salvador, he couldn’t stay here…even though it would be extremely dangerous for his life he went back, where he spent the next 15 years or so working in prisons and with young men involved in gangs.  He wrote extensively on liberation and justice, and continues to do so.  He proclaims the Gospel, seeking redemption for the people whom he served. He proclaims the Gospel, so as to bring the kingdom of God to the present – a commonwealth for all. His life has been that of a suffering servant.

South African theologian Juliana Claassens writes:   In this way, we are challenged by the example of the suffering servant in Isaiah 53, by the suffering servant in the form of Sojourner Truth and the many examples of very human men and women: vulnerable, frail, and limited individuals and groups who, like the suffering servant and Sojourner Truth, transcend their particularity to become a symbol that inspires others far beyond their own time and place.

Juliana reflects on of the life of Sojourner Truth, an African-American abolitionist and women’s rights advocate of the 1800s; in the role of the suffering servant.  So too, she acknowledges that there are many examples of human beings – vulnerable, frail, and limited – who transcend their particularity to become a symbol that inspires others far beyond their own time and place. Off the top of my head, how about the following examples: Dietrich Bonhoeffer, Corrie Ten Boom, Mother Theresa, Martin Luther King Jr., Nelson Mandela, local pacifist and social activist Muriel Duckworth.  Their lives have carried on through the lives of those who are inspired by their stories and carry on their work. Suffering servants -as described in Isaiah 53 – are those who speak truth, proclaim the gospel, not for sufferings sake, but, for the common good; and their hopes carry on from their generation, to the next, and the next.

Oscar Romero’s actions have lived on in liberation theology and the social activist movement. The people of El Salvador hail him as a modern-day martyr and patron saint. Around the world he is used as an example of upsetting political corruption, speaking against military oppression, and advocating for the poor; to the point of giving one’s life.

Paul Gerhadt’s words have lived 350 years past his expiry date; have continued to proclaim the Gospel, to settle into peoples’ hearts, forming theology, setting the tone and expressing the essence of Good Friday liturgies. His stand to speak theologically, to challenge the Berlin congregation, cost him his reputation and his livelihood.

A 2008 volume of the European magazine A Different View had Romero on their list of the top 15 Champions of World Democracy. I’m not so sure that democracy is the point, however, the title, a different view is exactly what confronts us this morning.  The suffering servant offers a different view; different in character, in motivation, in action, and in speech, the servant illustrates that living into the fullness of God’s grace makes life not about you, but, about others and the commonwealth of God.  

Today this sermon is preached at Resurrection, Halifax, following a baptism; and at St. Matthew’s, Rose Bay, on their 131^st Anniversary. Baptism into Christ, faithful proclamation of the Gospel has been the churches call, through the ages. The church, baptized people of God, have continually been confronted with how to live a faithful life in the circumstances of the world around them. Reflecting on the suffering servant from Isaiah, the suffering servant of Jesus, the suffering servant of faithful human beings through the centuries – are we being inspired to live our life as a suffering servant? Is the church not being asked to proclaim and live the Gospel, such that we are Prophets of a future not our own?

The answer is “yes!”

Oscar Romero wrote a prayer – you can google it for the full piece – I share with you the part of how it is that we move forward, particularly if we are willing to take up the mantle of suffering servant.

This is what we are about.
We plant the seeds that one day will grow.
We water seeds already planted,
knowing that they hold future promise.

We lay foundations that will need further development.
We provide yeast that produces far beyond our capabilities.

We cannot do everything, and there is a sense of liberation
in realizing that. This enables us to do something,
and to do it very well. It may be incomplete,
but it is a beginning, a step along the way,
an opportunity for the Lord's grace to enter and do the rest.

We may never see the end results, but that is the difference
between the master builder and the worker.

We are workers, not master builders; ministers, not messiahs.
We are prophets of a future not our own.

Go and be a suffering servant #forthehealingofthewholeworld.

A Challenging Invitation

This week I read a blip about a philanthropic endeavour called “the Giving Pledge.” Launched by Warren Buffet and Bill Gates in 2010- it began with them asking 40 of the world’s wealthiest billionaires to donate half their wealth to game-changing causes that will make the world a better place. As of July 2016, 154 donors had pledged over 365 billion dollars. Since then another 31 have joined the pledge.

Today we hear a story that Bible editors have titled: the Rich Young Ruler.

It is tempting to read the text from the Gospel of Mark and consider that the words are being spoken to the Warren Buffets and Bill Gates of Jesus’ time -- and of course, our time. These words couldn’t possibly be directed at us.  By comparison to Buffet and Gates, we can consider ourselves not the rich. We can rationalize away that Jesus is by no means speaking to us when he says, Sell what you have and give it to the poor.                          

Jesus’ words are important, and we will return to them, however, lost in this rich story is a priceless gem.  Many of us can retell this story: quoting the line Sell what you have, give to the poor; we remember the saying, it is easier for a camel to go through the eye of needle than for a rich man enter the kingdom of heaven. In relating the story, the gem that gets read over – the point of the whole text; the Gospel- is the line, Jesus looking at him loved him. Yes, the text did contain these words. Jesus looking at him loved him.

Think of the Bible stories you have heard, the stories you chose to tell others- have you ever noticed a Gospel explicitly singling out a person in this way? This man is the only person singled out in Mark for being loved by Jesus. It really is a beautiful line, this man comes to Jesus in a sincere way, asking a genuine question, wanting a conversation.  He is not there, as others are so often represented, to trap Jesus or force him to say something that could be construed for their own purposes.  No, this man is a seeker; he sincerely wants to know how he can know, have, participate in – everlasting life.

 After being questioned, the young man tells Jesus that he has kept the Law.  A heartfelt plea of yes I have been diligent and faithful, now what? Is there not more?  The man seriously wants to engage with Jesus about important matters of life and death. At this point, Jesus looking at him loved him and said, You lack one thing; go, sell what you have and give the money to the poor; and then you will have treasure in heaven; then, come and follow me.

Jesus loved him.  I see Jesus’ eyes filled with a tenderness. Jesus has looked into the man’s eyes and understands the depth of his commitment, his efforts to follow the Covenant, and sees that the man respects Jesus – confessing Jesus is good. The man has a desire to be good, as Jesus is good – in thoughts, words, and deeds.  Jesus responds out of love, not in judgement of the man’s riches, but, rather, as an act of compassion.  Jesus’ comment is to challenge the man into a deeper understanding of the Law, a deeper knowledge of the Messiah, and a fuller relationship with God.

This compassionate, loving, challenging invitation offered to the man is received … and left to hang in the air.

This loved person -the man- is saddened, and simply walks away.

Is this not the tragedy that is a human being?  Human tragedy – the human condition – is such that our inclination is to turn away.   We turn from intimacy. We turn from challenge.  We turn when our spirits are crushed.  We interpret so much of what is directed at us as criticism, judgement, hostility, belittling. When in fact, the very opposite might be the case. And here the man, is saddened.  He walks away. How often have we turned and walked away?

This however, is not the end of the story.  Actually, we don’t know the end of the story for the man who comes to Jesus wanting to experience more and be part of what God was about. Mark leaves the story, as he does so many others, without closure. Just as at the end of the Gospel, when the women find the tomb empty, they scurry off for they are afraid for… leaving a sentenced half finished, and the Gospel with more questions than answers; Mark has left an open-ending.

At the tomb, it has been suggested that Mark left the story open-ended so that hearers and readers through the centuries would add their own stories of seeing and experiencing the resurrected Christ. Could it be that the story of the man, is left open, so that we place ourselves in the story? 

The open-ending does not tell us what happens to the rich man after he walks away, but, in this spot – in a similar moment- do we walk away from the compassionate challenge of Jesus’ or do we turn back and enter a more intimate relationship?

I love how Sarah Hinlicky Wilson, a Lutheran writer, comments that the open-ending is an open-invitation. The open-invitation offered by Jesus is “to an obedience yet unknown.”

There is within the human being, not just a bondage to human condition, there is a resilience and oft times a grasping/a seeking/or at least a dreaming of more. How many times have I had someone – often guilty for not going to church- tell me they don’t go to church, but they are a good person: they don’t kill people, or steal, or abuse anyone. Surely this counts, for something, they say.  The man who came running up to Jesus did that very thing, I keep the commandments … Fantastic! Then, Jesus looked at him with love.  Then, I look at the good person with love. We both know there is so much more, so we invite and challenge the good person to be more; to an obedience yet unknown, to a depth of intimate relationship that goes beyond one’s comprehension.

You lack one thing… In the Gospel there is a glaring omission in the list of commandments that Jesus recites. Jesus speaks commandments that refer to human beings relationships with one another. None of the commandments repeated by Jesus in the illustration are the primary ones; the ones that are about relationship with God and stated first in the Law – in the primary position- Love the Lord your God with all your heart, you shall have no others God’s before me, do not take God’s name in vain, remember the sabbath day and keep it holy.

Without these Laws, without relationship with God, it is near impossible to live the ones that describe relationship between human beings.  And if by some chance, as the man expresses, he has kept them; or we declare that we are good --- is it not from a sense of duty, keeping the Law out of pride or honour or for reputation?  The keeping of the commandments is simply keeping the commandments with no love, no intimacy, no true relationship. We lack one thing - could it be that human’s on their own, of their own will, have an inability to have truly intimate relationships; unless we divest of what we have – all that hinders and distracts us from developing an intimate relationship with God. This relationship with God lets us live into the fullness of the Covenant and builds treasure in the kingdom of God – a kingdom that draws near, when we are not living out of human tragedy.

We don’t know what happened to the man in the Gospel who walked away from Jesus. Perhaps he mulled over Jesus’ words, tucked them away to reflect on later, was continually pestered by the challenge, …maybe he gave beyond his tithe from time to time; perhaps later on he did divest of his possessions, little by little; perhaps he was there on the first Pentecost, was filled with the Holy Spirit, and added his resources to the community pot.  Perhaps he was a benefactor of an early church community, put up the money that fed the followers, cared for the widows, housed the orphans. We don’t know for the story is left open-ended…

The story is open-ended for us.

Jesus looks at us with love and says, Good people, You lack one thing…

I could suggest little steps to moving towards selling all that you have - divesting: you could downsize, death-clean, buy only what you need, trade, share, live beneath your means; give more than a tithe (which is 10%)--- but, all of this waters down Jesus’ words.  The words are a challenge, they are intended to make you uncomfortable.  I am not going to sanitize the Gospel – the Gospel has been proclaimed to put a mirror up to your life, your heart, your relationship with God, with others.

In the midst of being uncomfortable, Jesus looks at you with love, Jesus looks at us with love … and in love and compassion invite us, “You lack one thing, sell what you have, give to the poor…”