Year C.
Sunday of the Passion/Palm Sunday April 8th, 2001
Luke 23:1-49
Lord of the Lake Lutheran Church
The Rev. Jerry Morrissey, Esq., Pastor
e-mail: pastor@southshore.com
web page:
http://lordofthelake.org/
Heavenly Father empower each of us here at Lord of the Lake Lutheran Church to develop the proper character traits in your eyes and from your perspective. Amen.
Title: “All the characters in this play.”
All the characters in this “play”- even though it is really a “work,” the work of Christ and serious work at that- represent a truth or falsehood, larger than themselves. All the opponents of Jesus represent impulses, attitudes and behaviors in all of us- disciples or not. All the proponents of Jesus represent attitudes and traits we are to emulate and imitate with Christ as and at the center. This was the final battle between good and evil, God and the devil. The battle has been won in Christ, who is now reigning in heaven. Yet, it still goes on. On earth there is this time lag or time warp between what is true in eternity and what it not yet through on earth. Thus, for Luke, there is more to come. He must tell of the resurrection and then, in Acts, of the giving of Christ’s Spirit to ensure total victory. Because we are all responsible for our attitudes and actions- even though they might fit into God’s plan- we are challenged to either accept God’s help and grace or refuse it. God knows we cannot do this alone or on our own power, so he entered into our humanity to do for us and with us what we cannot do for ourselves and without him. The story of the Passion lays it all out, all the positive and negative responses to God’s overture and challenges us to choose, to adopt the eternal attitude of Christ.
Each of the characters in this drama represents one or more “attitudes,” standpoints, perspectives, outlooks. They are either opposed to the “attitudes” of Christ or consonant with and expressive of them. Each character offers a picture to reflect upon, to compare and contrast our own attitudes, to see how closely we identify with Christ or with those attitudes which are inimical to him. Let us contrast and compare each one with Christ.
First Judas, the evangelists were not psychoanalysts. We do well to avoid imposing motives on people’s behavior that are not there. However, as we put the scanty data together from all four evangelists we get an idea of the cluster of attitudes that drove Judas to treachery. As a member of the Zealots, a political movement advocating violent overthrow of Rome, he would be avid in his belief that a Messiah must take any and all means to resist the enemy, Rome and all she represents. Jesus would have been a great disappointment to Judas, what with his non-violent approach. Furthermore, Judas seems to have helped himself to the common kitty for whatever reasons. Combine that with selling out Jesus for a mere pittance and we can conclude that he had an attitude towards money that was not healthy. Political positions or attitudes alone can motivate betrayal of Christ’s principles, but add greed to the mix and the chances are increased significantly. Jesus was apolitical and money was seen as a means to an end, not an end or a god in itself. There is a Judas in all of us. Also, I believe Judas believe that Jesus was the Son of the Living God, and Judas thought he could force God’s hand by forcing Jesus to bring down legions of angels to defeat Roman and win back the holy land for the followers of Jesus and Judas as the cause of it would believe he deserved a key position in the new Kingdom he forced Jesus to set up.
The second would be the Disciples; they were not as far from Judas’ attitude toward Christ as one might think. They, too, expected a different Messiah than the one who showed up. They were looking to a military victor, using violence and force, and a political ruler to “save” them. Thus, they argued over their rank in the pecking order of importance. They surely represent what happens to those who work for the “boss.” They are as greedy of their positions, perquisites, powers, etc. as is Judas, only less obvious about it until they are challenged. Then, the truth comes out. Christ’s attitude toward power, position and ambition was to channel those drives into works of service for others. There is such a thing as “rank” before God, but it is determined by something other than “office” or “officer.” They were to be servants not overlords. Oddly, the word “bishop” means “overseer,” a term for a shepherd or for a despot. There is an overlord in all of us.
Third the Disciple Peter, even though Peter once asked Jesus about “What’s in it for me” when confronted with the command to give everything up including money for Christ, he seems to be less concerned about that than how great and strong a faith he has. Peter loves Jesus so much he is sure he will be faithful. Later, Jesus will point out to him in John 21, that his love is of the human variety, which good as it is, needs to be fortified by the agape kind if it is to be strong enough to remain faithful in adversity. Peter confuses the intensity of his feelings for Jesus with the firmness of his attitudes. He learns quickly enough. He repents almost immediately after failing the test. Peter’s overconfidence did not mean the right attitude was not there, after all, he went further than any of the other disciples. It just was not enough or strong enough. He boasted and got busted. Bragging about one’s faith, how much we trust in God, is a form of betrayal. We are relying on our faith in God, a human power, rather than on the God of our faith. It may appear holier than the boasting of the Pharisees in their observance of the rules, but it is really no different. It is to Peter’s credit that he learned the lesson, where Judas did not: repentance is possible and always available. Confusing the feelings which accompany and surround faith with the attitude of faith sets us up for a fall. There is a Peter in all of us.
Jesus was in crisis. He needed divine companionship and got it. In Mark and Matthew Jesus is quoted as praying “My God, why have you abandoned me?” However, that is only the first line of Psalm 22, which is a prayer ending in thanks for God’s presence not his absence. Too much is made of the one line taken out of context. Remember when you take something out of context you have pretext. Jesus also wanted, if not needed, human companionship and was denied it. The disciples “slept” through the real meaning of what was happening. They failed to pray and so failed the test. Prayer, for Luke, is heightened awareness, an awareness that lets us see things from the viewpoint of eternity, the “pinnacle” of the Temple. They were insensitive and unresponsive to Jesus’ situation. Prayer, now, is our way of communicating with Jesus. Like the disciples we may fail to realize that Jesus actually wants our companionship even now before we die. In conversing with him we become open to his perspective on things and our attitudes can come closer to his. Had they prayed, they would have passed the test. There is an insensitive, self-absorbed disciple in all of us.
The Soldiers, all those opposed to Jesus mocked him, but the soldiers represent this attitude most clearly. When people are powerless or even just merely less than powerful they are the brunt of jokes and ridicule. It is part of human nature to gloat and glory in our own, usually imagined, always exaggerated, “superiority.” Ridicule, verbal and emotional abuse, is bad enough, but it progresses into physical abuse. The attitude of superiority, a not so subtle form of idolatry, self-worship, foments violence in all its form. Mockery is but one of them. Peter violently cut off the ear of a soldier to show his superiority, foolish in the extreme, a mere Pyrrhic victory. Jesus would have nothing to do with such an attitude. There is a soldier in all of us.
The Sanhedrin, these fellows stand for institutional evil, be it political or religious. Hiding behind anonymity and the “common good” they can justify violating human rights of individuals in the name of “the greater good.” Religious leaders can arbitrarily, though quite piously, accuse others without proof. They can accept as evidence the most gratuitous allegations. They can condemn without due process. All in the name of all that is holy. It was the religious institutional evil more than anything else that condemned Jesus. It is so easy to see evil in political organizations while at the same time be blinded to its presence in religion. No one is more blind and more dangerous than a religious person who takes himself or herself too seriously. Get a few of them together and you have a Sanhedrin. They will kill good in the name of good. There is a Sanhedrin in every synod, every parish and in every one of us.
Pilate, this poor people-pleaser had no idea of his legacy. Afraid of being reported to his own boss, the emperor, by the Sanhedrin, he caved in big time. People-pleasers know they are doing wrong at the time, know they are selling out the innocent when in condemnatory conversations about good people, yet they cannot help themselves. They have to go along to get along. To keep his job and what popularity he thought he had, not much, really, Pilate let himself be used. He used his power to free the guilty and condemn the innocent. There is a Pilate in all of us.
Herod, on the other hand, was supposed to be a ruler, supposed to be doing something worthwhile with his life. Yet, for all his supposed titles and position, he really had nothing important to do. He was bored, but did not want anyone to know. So, he occupied his time with trifles, with curiosities, with hobbies, vacations and days off. Doing nothing meaningful he craved excitement. When Jesus showed up he had an opportunity to get serious but blew it. Instead, he trifled with him, hoping for a magical trick or, at least, some amusing conversation, anything to relieve the boredom. Even Jesus could not stomach this type. He did not even answer him, so inane and empty was he. Jesus was the first one to laugh and play, but there also must be substance to a person. Of course, this man, lacking in substance himself, would join the soldiers in a vain effort to bolster his own sense of inferiority by mocking Jesus. There is a Herod in all of us.
All the specific examples, miracle stories, pronouncement stories, sayings and teachings of Jesus which appear in the gospel accounts have their historical basis in the life of Jesus preceding the Passion, but they have their theological basis in the passion narratives. Virtually all the teaching of Jesus is contained in nugget form in these accounts; the rest of the gospel merely fleshes it out by using other examples and contexts. We can see here all the attitudes- and the actions that flow from them- exemplified in this cast of characters. In fact, one’s attitudes are one’s character. Each person in this drama is responsible for his behavior even though it contributed to the unfolding of God’s will. Each person in this drama is presented as an example of what we are or are not to be or do. They provide an “examination of conscience” as we put ourselves on trial before the Word to see if we were accused of being “Christian” we could be convicted on the basis of the evidence. Or would we be more like those who failed?
The negative attitudes do not tell the whole story. Although these are present in some measure in all of us, there is another side. This side is represented by the behavior of the women, Simon the Cyrenian, the “Good Thief,” the centurion, the “crowds,” and Joseph of Arimathea. They exemplify the “disciple” attitudes which , in turn, reflect Christ.
The Women, Luke likes to highlight the role of women in salvation history. In the passion story they surpass the men in holiness. Yet, their role is simply one of support, “being with.” They represent the way God is always present to us-as a companion. These faithful followers did just that- they followed Jesus. They have no names. They keep at a safe distance so as not to be ejected or arrested. They are just there. They weep with and for Jesus, but they are there. They are from Jerusalem in the south and Galilee in the north. They saw everything and said nothing. They were just there, like God. God is always there and so were they. That is the first level of discipleship. Then, when they could, they ministered. They took care of the dead body of Jesus. That is all they could do, so they did all they could do and did not talk about it or complain about it or brag about it. That is the attitude of Christ and it was theirs. They represent Christian disciples-male and female. They also show up the false bravado and false sense of importance of the male disciples of Jesus. This is no condemnation of “maleness” or exaltation of “femaleness” as though one were superior to the other. It is the recognition that certain attitudes that may seem admirable in and to the world fall apart when the going gets tough. These women were the tough ones, not caring who saw them or what anyone thought or how it would affect their future employment or reputation. They did the right thing for the right reasons, no matter how insignificant it might seem to the world. Is there “woman” in all of us?
Simon exemplifies the faithful Christian who takes up his cross and follows Christ. If Christ’s sufferings are ours, if he took them on himself, then our sufferings are his. If we help him carry his cross, will he not help us carry ours? Can we distinguish between the two? Simon says no. Is there a Simon in each of us?
The Good Thief, Luke really calls him a criminal; Mark and Matthew call him a “thief.” Whatever! He exemplifies that it is never too late to repent and that we are never too far-gone to do so. He personifies hope and the unconditional love God has for all of us. Is there a good thief in each of us?
The Centurion, he saw through the ugliness and darkness to the glory of God shining through this unjust situation. That is faith. Whether he had it or got it just then and there, he is a model for all. Without benefit of growing up Jewish with all the education in the Word of God that would involve, he could cut through the mire and morass and see clearly and confess what was there. In Mark he is quoted as saying that Jesus was truly a son of God. This from a gentile! When our attitude of openness to truth enables us to see past the immediately obvious and penetrate into the truth, when we can confess the truth at the most inopportune moments before a hostile audience we have the same attitude as that of Christ. Is there a centurion within us?
Joseph, Jesus came upon the scene at just the right time in history. So did Joseph of Arimathea. We do not know where Arimathea is or who Joseph is. Like Jesus who came from nowhere special so Joseph emerges with just what is needed. All we know about him is that he was a member of the Sanhedrin who did not share their attitudes. Probably he was absent for the vote on Jesus because we are told the vote was unanimous. Nonetheless, Joseph, a secret believer, stayed in his position on the Sanhedrin, probably hoping to do what good he could, no matter how small. He was willing to be grouped among the “religious establishment,” sort of like a “Bishop” with a conscience, hoping to make what difference he could. But when necessary he was willing to step up and be counted as a true Christian. He used his connections and his reputation and even risked them to do right by this innocent man. He gave him a decent burial, all he could do and earned the gratitude and appreciation of all subsequent Christians of all ages. Small acts of courage have lasting worth. Is there a Joseph in us?
All these attitudes relate to and are centered on the cross. They come down on one or the other side. Though we are not told which side the good thief was on as he hung next to the cross of Jesus, we can presume that he was, at least, theologically, if not geographically and politically, on the right side. The passion narrative presents us with a long and rather thorough meditation on our own attitudes compared with those of Christ. Everything is centered on the cross and which side we are willing to hang. This marvelous story could well have been all we would know of Christ. Even though without the resurrection it would have been woefully incomplete, it does provide us with a look at life from both sides and a challenge to choose. Amen.
