This Sunday (March 25) is a feast day in many Catholic, Anglican and Orthodox churches – falling exactly nine months before Christmas it is the Feast of the Annunciation. In England it is known as “Lady Day” – and in the middle ages marked the beginning of a new year!
The Feast of the Annunciation is a celebration of Mary’s deep faith and trust that enabled her to be open to the mysterious ways of God. This is beautifully expressed in Luke’s Gospel, where Mary responds with utter trust to the extraordinary mystery that surrounds her whole being. The feast day is an opportunity for us to not only look for the signs of God in our lives, but to be open and responsive to them, even in the face of God’s mysterious ways, where only faith enables us to believe that the impossible is possible!
Take a moment of quiet and centre yourself in prayer:
God of mystery, God of love, In this time of new beginnings, we give thanks for the faith of Mary, who was courageous in the face of the challenges before her. As we deepen our journey in this season of Lent, help us to demonstrate that kind of courage. Help us to wait by the cross even though our hearts may be breaking – in the hope that what will emerge will be new life. Help us to open our hearts to your Word, that we may grow in faith, love and understanding. Through Jesus your Son. Amen
READ Jeremiah 31:31-34
The lectionary takes a huge historical leap this week – from the years in the wilderness (1200 BCE) to the time of Jeremiah (6th cent BCE). We have glossed over the rise of the judges, kings, King David, the division of the kingdom, the rise of the prophetic tradition, the fall of (northern) Israel, to find ourselves in Jeremiah’s time.
His Hebrew nickname means “death and destruction”. Certainly his prophecies span a very difficult time in the history of Judea.
Jeremiah was critical of the king for playing two very strong neighbours in Egypt and Assyria/Babylon against each other. Jeremiah suggested that the kingdom should be grounded on principles of justice and faithfulness, not political manipulation. The king ignored him, then had Jeremiah thrown in jail – which is where Jeremiah was found when the Babylonians destroyed the temple and palace at Jerusalem and took the people to exile as slaves.
Since the old covenants with Abraham, Sarah and Moses were based on the promise of dwelling in the “promised land” – Jeremiah offered the displaced people of God a “new” covenant, which would dwell in their hearts.
In verse 31 the phrase “the days are surely coming” is used as a prophetic formula which could be used before during even after an event – a way of saying “God has a plan”.
In verses 31 to 32 there is a contrast between the new versus old covenant: “I (God) took them by the hand” – like a child, incapable, requiring rescue – a commitment they broke “though I was their husband” – shift from parent to partner imagery.
In verse 33 we find the “new covenant… after those days” – a new age is being ushered in, things will be different. BUT it is not immediate – must go through the growing pains first.
“My law within them, write it on their hearts; I will be their God and they shall be my people”
Not necessarily Torah – or 10 commandments – and yet it is important to remember this was an aspect of Judaism long before Jesus criticized legalistic approach of some authorities.
In verse 34, the prophet says that faith is not something that can be taught – a relationship that asks you to know me not know doctrine. From the least to the greatest – there is an equality within the faithful community. God will forgive them their iniquity and remember their sin no more. A brand new beginning!
Question for Reflection:
What has been the focus for your faith journey? Knowing God? Or knowing about God?
READ Hebrews 5:5-10
Not written by Paul, as I wrote in my New testament 101 exam and horrified my professor!
Written to “the Hebrews”, it therefore uses imagery of Jewish priesthood and sacrifice – the tradition is fulfilled, but in a completely new way. The letter’s intention is not THEOLOGICAL, but PASTORAL: to encourage the early followers of Jesus to keep their faith in the face of persecution and ridicule.
Hebrews 5 represents a turning point in the whole letter: the early part was an affirmation of Jesus’ unique relationship with God – Son of God 1:1; God’s Word 1:2; Saviour 1:14, but chapter 5 and following focus on the tradition of high priest and how Jesus fulfilled this tradition.
In verses 1-4, just prior to our reading, the author explains how the high priest is the intercessor between divine and human realms (in this case it is not the prophet who is the voice of God!)
The High Priest is genuinely human, yet “chosen” by God (what does this mean for Jesus’ immaculate conception? The author does not clarify.)
The high priest is able to identify with human weakness, so each sacrifice is offered for sins of others and his own sins. For example, in the Yom Kippur (Day of Atonement) tradition the priest first offered a personal and family sacrifice, then for the people as a whole.
Beginning at verse 5, the author draws on 2 psalms: Psalm 2:7 and Psalm 110:4 to cement Jesus’ identity as nearly divine – words likely spoken by a priest in worship.
Yet verses 7-9 affirm his human nature – his sufferings in human flesh, his very human reaction. Traditional laments from the Psalms were well known (Psalm 22).
In verse 7, Jesus is heard by God – not in rescue, but in resurrection.
Melchizedek – both king and priest (of Salem), who encountered Abrahm and blessed him. The first person described as a priest in the Bible – all priests claimed their heritage back to him as “spiritually” chosen – unlike Aaron’s priestly line, which was inherited.
Question for Reflection:
Do you relate more to Jesus because of his humanity or his holiness?
READ John 12:20-33
John’s sense of drama highlights the approach of “the Greeks” – no status, possibly even jewish since they were there for the (Passover) festival
Are they symbolic of the wide appeal Jesus’ way will have for many peoples? Is this why Jesus says that “the hour” has come?
Jesus never actually speaks to them – speaks through the imagery and prophecy of the cross
Verse 24 “Very truly I say unto you” underlines something very significant – the transition from Jesus’ death to followers’ “hating their lives” (?!) to being prepared to offer their lives.
Parable of the wheat (verse 24) underlines that the seed must break apart (die) in order to give life to others. The emphasis seems to be on the contrast between alone-ness versus community.
Mark used the same contrast between saving/loving and losing/hating one’s life as John in verse 25. You cannot hang on to what is not working – for “eternal life” not just heaven but a life blessed with holiness, infinity right now.
Verse 26 affirms that discipleship means anticipating the reality of facing death to new life.
“The Hour” – foreshadows the crucifixion, and Jesus’ very human cries – yet he confirms (either before or after) that even that struggle has meaning – to glorify/raise up God’s name.
By dying (lifted up on a cross) Jesus is also “lifted up” (as an example, or to meet God in heaven.)
Translation “then a voice came from heaven” could also be “a sound came from the sky”. Crisis is being highlighted – now is the time to decide – will you follow or turn away?
Question for Reflection:
By dying, the gospels demonstrate how Jesus exposed the shallowness and corruption of the society he lived in. How does this influence how we live in the world?
Closing Prayer:
Based on Psalm 119-16
O God, there is so much for our young people to discern!
How will they ever hear your word
In the midst of loud music and social protest and crying friends?
Help me to seek you with my whole heart, O Holy One,
That I might live your way and provide a gateway to hope.
Blessed are you, O God, for you have given us much to puzzle over
And to strengthen our hearts and minds.
Your Word is more delightful than all the riches we can acquire.
If I set my sights on you, you deepen my meditations,
And your word lives in me forever.
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