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It's a happy or unhappy curiosity that the fifth anniversary of the invasion of Iraq falls in the middle of what Christians term Holy Week. What it does do is provide a distinctive frame for discourse about the war, given that the two most prominent allied leaders identified with the invasion, George W Bush and Tony Blair, saw themselves as being engaged on Christian business.

Cleopas asks Jesus, Are you the only visitor to Jerusalem who does not know the things that have happened there in these days? (v.18). But Cleopas himself appears to be uninformed about the transformation that took place among the multitude at the Cross.

The popular mind thinks that there was a murderous mob around the Cross crying, "Crucify him! Crucify him!" But such was not the case. The city of Jerusalem was and is relatively small with limited public space. Pilate's judgment hall could not have held more than a few dozen people. The High Priest and his supporters were naturally present for the political trial of Jesus. There is no hint that the supporters of Jesus were allowed into the room. On that occasion the High Priest's men (in the hall) responded to Pilate with the cry, "Crucify him." But on the street it was a different matter.

To worship is to be open to mystery,

The unexpected,

The soul before unknown,

The darkness of the light, and

The lightness of the dark

To receive what can only be given,

   never taken, never controlled,

For good or ill.

It is clear that Jesus carefully planned the first part of the Triumphal Entry. He chose a village where he had friends. One of those friends was alerted to ready a colt and tie it in front of the house at a specified time. Its owner was waiting and watching. The disciples were told where to find the colt and both parties memorized passwords.

It is also clear that Jesus engaged in similar planning for the Last Supper. A man who could recognize the disciples was waiting with a water pot to lead them to a house where the owner had already offered his large, furnished upper room to Jesus. Those involved used passwords again. Meticulous planning clearly surfaces in both of these occasions during holy week. I would suggest a third: the Triumphal Entry itself.

Cleopas asks Jesus, Are you the only visitor to Jerusalem who does not know the things that have happened there in these days? (v.18). But Cleopas himself appears to be uninformed about the transformation that took place among the multitude at the Cross.

The popular mind thinks that there was a murderous mob around the Cross crying, "Crucify him! Crucify him!" But such was not the case. The city of Jerusalem was and is relatively small with limited public space. Pilate's judgment hall could not have held more than a few dozen people. The High Priest and his supporters were naturally present for the political trial of Jesus. There is no hint that the supporters of Jesus were allowed into the room. On that occasion the High Priest's men (in the hall) responded to Pilate with the cry, "Crucify him." But on the street it was a different matter.

The Psalms contain a collection of metaphors for God that focuses on protection. These include: shield, high tower, fortress, high place, refuge, rock, and stronghold. These images use "homeland security" language. But in the Psalms there is also a minority point of view that describes God as "the good shepherd" (Psalm 23), the good woman (Psalm 131:1-2), and the good father (Psalm 68:5-6).

Reflecting on this passage in its entirety is beyond the scope of this brief article. Two high points will be our focus. The first is the Christological confession of Martha and the second is the surprising anger of Jesus and its aftermath.

The discussion between Jesus and Nicodemus focuses on the Trinity.

After an introduction, in the dialogue between the two of them, Nicodemus makes three speeches to which Jesus gives three replies. Furthermore, Jesus introduces each reply with the phrase, "Amen, Amen I say to you." Whenever this phrase appears something of supreme importance is being said. In the Gospel of John, only in this text do three occurrences of this rare affirmation appear. What is their significance? 

The opening of the season of Lent is an appropriate moment in which to reflect on Jesus' discussion of financial gifts and prayer. It appears in a trilogy that includes fasting. With the lectionary, we will focus on the first two of this trilogy.

            Many different approaches have been taken to the study of the temptations of Jesus. The stories themselves, like other Gospel stories, can be likened to three great diamonds that need to be examined and slowly turned in order to appreciate the beauty of the light reflected from their various facets. Very briefly, we ill look at a few options for interpretation.

The opening of the season of Lent is an appropriate moment in which to reflect on Jesus' discussion of financial gifts and prayer.  It appears in a trilogy that includes fasting.  With the lectionary, we will focus on the first two of this trilogy.

Teri Peterson has learned the hard way.

The first year she gave up coffee for Lent, she went straight from the sunrise Easter Sunday service to Starbucks.

The second year, she went to Starbucks before the sunrise service and brought the coffee with her to the worship service on the beach.

At the time, "I lived in downtown Chicago, so I walked past a Starbucks every 50 yards," Peterson said. "I called it my personal wilderness -- it was brutal."

This year, Peterson -- now an associate pastor at Ridgefield-Crystal Lake Church in Illinois, about 50 miles northwest of Chicago -- is still figuring out how she observes Lent. She's not likely to give something up -- she figured out she spent more time those years thinking about coffee than about why she'd given up coffee.

From the graveyard of Gadara

and the well of Isaac's son,

sweeping Light and footsteps

the Kingdom Walking, comes.

With Word, touch and gesture;

            muscled arm and steady eye,

the Calling Love of heaven,

            brings Himself to die.

No give up in this moment

            but Consummated Plan

bound there by the nail and rope

            our Lover's Open hand.

Now Open --gates and tombstones

            Open -- hearts of men

              Open to the Love of God

                        And never shut again.

@2006 A. Kirk Johnston

Kirk Johnston

First Presbyterian Church

Paola, Kansas

In all the ancient storied script

Recited for our hungry ears

By priests and prophets in our tents

Rejected we the shock and awe

Of disappointment and of fears

A song of safety and of care

The strong and gentle parent sings

Reminder of what love will bear

To win the world from dark'ning sin

And carry it on eagle's wings

One feather at a time is plucked

One leaf that withers in the heat

One cloud the sun could cover up

One cross cross out eternal hope

One stone could love defeat

by Carol E. Bayma

Dearest Jesus,

      The world is in darkness, 

            the night lasting forever, so it seems.

      And You are  ...  dead.

I saw it, as they hung You on the cross,

      as they waited until You could breathe no more,

      as they plunged the spear into Your side, just to make sure.

I saw it, as the vultures circled above and the soldiers  circled

      below, as some friends took Your limp body from the cross and

      carried You away, preparing Your body for burial.

I felt it, too.

      An emptiness invaded my soul,

            a despair invaded my emptiness.

      A sharp pain of grief stabbed my stomach;

            a dull throb of sadness moved into my heart.

Editor's Note: The following essay is the eighth in a series dealing with topics of interest and importance to Presbyterians.  Author Johnson explains: "The report from the General Assembly Task Force on Peace, Unity, and Purity of the Church provides us both the occasion and the urgency for theological dialogue within the PC(USA). This and succeeding essays are offered as a constructive effort in that direction."

The work of Christ for our redemption (atonement) is another place where the current divisions within the Presbyterian Church (U.S.A.) beg for a better way forward, for three reasons.  (1) The current Modernist-Pietist Church milieu has narrowed the work of Christ largely to the role of example. (2) Many people today put two atonement ideas into false and unnecessary competition with each other. (3) The "classical" view of atonement, neglected by both sides but deep within the Bible and the Reformed tradition, offers a powerful way to reconfigure the total work of Christ for our redemption. This essay explains these assertions.  

Easter 8 Introduction

A lot was going on that first Easter morning. Bewilderment was an emotion shared not only by Jesus' friends, but also by his enemies. Pilate, who had seemed almost skeptical in granting the chief priests' request for a guard to be set on Jesus' tomb, Make it as secure as you can... now finds his ironic words ringing true after all. And what had appeared to be merely the regrettable, yet necessary execution of a rather enigmatic figure he had personally considered harmless, is now threatening to expand into a crisis, perhaps even a potential insurrection. Even as he ponders a plan of action, however, Pilate still finds himself drawn in a curious kind of sympathy toward that strangely dignified and self-possessed victim of whom, just two days before, he had thought he was washing his hands forever.

I grew up loving baseball. Although I played Little League, I was never really very good at it. But I loved the game. 

The season of Lent anticipates Easter, but almost as important for some of us is the anticipation of the baseball season during Lent. Everything is fresh and new. Fresh beginnings. New opportunities. 

Even today, as one in his mid-50s, my heart stirs through spring training as it prepares us for the new season.  What joy! What excitement! What anticipation that game engenders for some of us!