The Preacher’s Study
Sunday of the Passion, Year B
D. Jay Koyle
Mark 11.1-11 or John 12.12-16
Isaiah 50.4-9a
Psalm 31.9-16
Philippians 2.5-11
Mark 14.1–15.47
We are the stories we tell. The stories we tell form and transform us. They
shape our view of the world and have the potential to spark change in the world
itself. We are, or at least we are becoming, the stories we tell.
This insight, this wisdom lies behind our weekly rehearsal of the gospel story
through scriptures proclaimed, rites celebrated, feasts and seasons observed. Our
“storytelling” has particular potency, however, as the church gathers to mark
the days of palms and Passion, Resurrection and New Creation.
This Sunday
marks the first step of transition from the Lenten journey to the fifty-day celebration
of Easter. Soon the
candidates for baptism will voice their renunciation of all the spiritual forces
of deceit and wickedness; the powers and systems that corrupt,
destroy, and degrade the creatures of God; and all sinful desires that
draw them from God’s love.
They will be asked if they turn to Jesus Christ, Redeemer of
the world, pledging to trust the grace and love revealed in him; pledging to
obey him as Lord, and follow him as the Way, the Truth, and the Life. The
baptized will echo this choice of allegiance in words of reaffirmation.
The entire
Passion narrative, announced in all its power and drama, displays the stark
choice with which those baptismal questions confront us.
Essentially,
two “kingdoms” are on display in the narrative of Christ’s Passion and
Resurrection: one personified by the likes of the chief priests and elders and
Pilate, the other embodied in Jesus. The disciples’ actions in the events
that unfold – particularly as they betray, deny, and abandon Jesus – serve as a
reminder of how both dominions make a compelling claim on our lives.
What do these “kingdoms” look like in our world, our generation, our
context(s)? How do we find ourselves torn between the two, individually and collectively?
How is God at work to liberate us? What alternative vision does the good news
proclaimed and embodied in Christ at this climatic moment provide?
In what barren soil might the seeds of God’s purpose and promises actually
be taking root and beginning to bloom in our lives? In the world around us?
What would it look like for us to embrace once again our subversive
identity as ‘Body of Christ’ and live the radical life of allegiance to God’s
Kingdom in our world, our generation, our context(s)?
The preacher would do well to provoke engagement with questions such as
these at the threshold of Holy Week.
The liturgies of Holy Week orient us to active citizenship in the
everlasting Reign of God, immersing us once again in the story of Jesus,
crucified and risen. It is vital to recognize that
this story is the story of all who have “put on Christ” through baptism.
Attending to
Paul’s words from the Letter to the Church
in Philippi can help the preacher bring home this recognition.
Today’s
sound bite from the epistle records preacher Paul breaking out in song. As he
lifts up the crucified Christ to remind his congregation of who they are and
what this means for how they live, he cracks open his hymnal and extols the One
who poured out himself for the life of the world, the One whom God has now
raised up, the One to whom all peoples will one day sing.
“In a world
where people grasp for prestige and privilege,” sings Paul, Christ Jesus
emptied himself and became servant.
“In a world
where people covet status and association with the right people, Christ Jesus
walked and dined and died with outcast and sinner.
“In a world
that demonizes distinct demographics, and says we must take up arms to combat killing,
Christ Jesus took up a cross to break the cycle of scapegoating and violence.
“In a world
where people place ‘their own’ desires first, Christ Jesus sought above all
else to desire what God desires.
“In a world
where people seek to maneuver political opponents into checkmate out of a
cynical attempt to survive or win, Christ Jesus became vulnerable and
surrendered his life.
“In a world
where people look out for ‘number one’ and compromise their principles to save
their skin, Christ Jesus never wavered in his fidelity to God, even when it
took him to the shameful gallows.
“Therefore,”
sings Paul, “God has exalted him above all else!”
(If it were
any other season besides Lent, he’d be launching into a series of Alleluia’s,
too!) ;-)
Then,
catching his breath, Paul looks at his congregation and announces, “You are
rooted and one in Christ already, his Body in the world. So let this same mind
be in you.”
Paul knew
that the cosmic changes wrought by the cross had very tangible, immediate
implications for the way we live. So says he, “Let the same mind be in you.”
It would be wise for preachers to follow Paul’s example in Philippians,
naming concrete matters, but then taking on a similar tone of hope and praise
even as people are exhorted to take up their cross and follow.
Make sure
that, in preaching and any other aspect of the liturgy, you approach the coming
week not as a dramatic reenactment, but rather as a ritual opportunity to deepen
participation in the paschal mystery.
The vitality
of the Christian people is fuelled when they are reminded about “who and whose” they
are, and then exhorted to live out of that reality, that story – their story.
Reading of the Passion Gospel
In many
congregations it is customary for parts to be assigned for the proclamation of
the Passion story. If this option is chosen, it is recommended that the
congregation not be delegated the part of the crowd, shouting “Crucify Him!” It
is a questionable practice to have Christians ritualize themselves in
opposition to Christ when they should be strengthening their identification
with Christ and his devotion to God.
Instead, the
congregation might take part through a refrain sung at the start of the passage
and after Mark 14.31; 14.72; 15.37. Possible refrains include “Now We Remain”
(Haas), “Bless the Lord, My Soul (Taize), or a setting of the Kyrie or
Trisagion. If your “script” of the Passion Gospel has a part for the
congregation to voice the part of the crowd, this part can be assigned to a
chorus of readers.
If the
Passion Gospel is proclaimed in the manner suggested here, there is no need to
provide copies of the passage to members of the congregation.
The
proclamation of the Passion Gospel is introduced, “The Passion of our Lord
Jesus Christ according to Mark.” There is no preliminary greeting or
congregational response to this announcement. Likewise, the proclamation ends
in silence.
Another
resource for proclaiming the Passion Gospel in parts can be found here in the
online resource “Becoming the Story We Tell” - https://5062d9ba7ccc362f4859-cd58abbe0e6243265c5a27e702ee6c8b.ssl.cf2.rackcdn.com/Becoming%20the%20Story%20we%20Tell%20Jan%203%202018.pdf
Benediction
Walk with
Christ the way of the cross,
that you may embrace the outcast and condemned
as
your sister or brother.
Walk with Christ the way of the cross,
that from
brokenness and despair
God may bring forth hope and new life.
Walk with Christ
the way of the cross,
that the cycle of violence and oppression
may be broken
in our world.
And may the blessing of the crucified One
who is alive and reigns
forever
be with you now and always.
(DJK+)
Jay Koyle is past
president of The Associated Parishes for Liturgy and Mission. He is a presbyter
ministering as Congregational Development Officer of the Diocese of Algoma
(Anglican), and serving as chair of Faith, Worship and Ministry for The
Anglican Church of Canada.
Artwork from Chris Gollon’s
‘Stations of the Cross’ (2009). For more information about the collection, or
to order cards or reprints: http://www.chrisgollon.com/collections/stations-of-the-cross/
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