|Pen and Ink Reflections||
Today’s Gospel reading (John 12.1-8) brings the song Bread and Roses (and see below) to my mind. This, for me, highlights two key aspects of the anointing of Jesus, and, particularly, the challenges presented by two central figures, Mary and Judas. There are several other significant features. Yet the tension between Judas and Mary is pivotal. For, in the early Jesus movement, this story is revelatory of struggles of identity, of power and gender, of politics and economics, as well as faith and spirituality. All that can hardly be summed up simply in the phrase ‘Bread and Roses’. Nonetheless there are undoubtedly vital feminist aspects, and the themes of ‘bread and roses’ – or body and soul - are highly pertinent…
Our Gospel reading today (John 11.1-45) is the extraordinary story of the raising of Lazarus – a story of resurrection not just for the future, but into every day, earthly material life. I want us to concentrate on the three commands that Jesus gives in this story. Over the coming week you might like to ponder each in turn for a couple of days, and see how God speaks to you and the circumstances of your life through each one.
The three commands are these:
Take away the stone
Unbind him and let him go...
How do you feel about anointing? I’m talking full on anointing here. I don’t just mean anointing as a metaphor, nor the very reserved forms of anointing which can take place in many churches. I mean oil poured out profusely: all over the head, body, and feet. I mean total divine sensate massage and aromatherapy: exquisite sensation, overpowering perfume, near sensory overload. Ever tried it? The Orthodox Church typically anoints someone all over at baptism - I kind of like that. It reminds us that, to be a Christian, is about being soaked in the Holy Spirit, exuberantly alive with fabulous sensation and fresh nurturing life. That, certainly, is at the heart of the Gospel story we hear today: an amazingly radical story, on so many levels, which models, and invites us to become more fully the beloved community of vivacious, scandalous, love…
Lent 5A, Sunday 6 April 2014 (John 11:1-45) by Penny Jones
"When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved."
We are missing something in this translation. The New English Bible is probably closest to the original Greek in offering, "Jesus was moved with indignation and greatly distressed" but it still does not convey the full impact of the original. Two words describe Jesus's emotional engagement
when he sees the weeping of Mary and the crowd of official Jewish mourners who surround her. The first means literally 'to be moved with anger', or 'to admonish sternly', and also to 'snort like a horse'. Mark's gospel uses the same word in the story of the woman who anoints Jesus, to describe the reaction of hue he disciples to her wastefulness - 'they scolded her, or admonished her sternly'. We tend to assume that confronted by the outward display of grief by Mary, Martha and the crowd,
Jesus empathises and joins in with their behaviour. But in fact the Greek is saying something else. It is saying that his responses included indignation and perplexity. For the second word - ταρασσω - translated in our version as 'greatly moved' means to 'stir up' (like the waters of the pool of
Bethsaida ) and in the case of a person to be churned up, troubled or perplexed.
So why is Jesus indignant - even angry - and perplexed? ...
Lent 5A, Sunday 6 April 2014, by Jonathan Inkpin
This week I met an interesting woman called Viki Thondley. Among other things, she runs a business in Toowoomba, called Mind, Body, Food. As a holistic therapist, she thereby offers others opportunities to address the stresses of our bodies and lives so that we can all enjoy greater wellbeing. She invites us to look into ourselves and our lifestyles to let go of those things which hurt and to open ourselves to those which heal. In that way, as we understand better the intimate connections between our minds, bodies and food, we can find greater health and confidence. For it is as we better understand who we are, what we think, and what we feel, that we can grow in energy and empowerment. She herself is a good example. For like many great healers, Viki speaks from what she knows. As she has addressed her own self, her past and continuing wounds, so her being and actions speak volumes about the healing path.
Now, whilst she has wide understanding of much of the contemplative wisdom traditions of our world, Viki mainly works on the level of the natural. She is thereby accessible to many secular people, and to estranged Christians, who might find our Church’s paths to healing less easy to access. Yet this healing journey is at the heart of our Gospel, not least in the great story we have heard today. For our Gospel story today opens us up to what the 20th century Anglican monk, Father Harry Williams, called ‘true resurrection’...