Follow Me – Br. David Vryhof

Mark 1:16-20

Today we observe the feast of St Mark the Evangelist.  An evangelist is, by definition, “a bearer of good news,” and Mark the Evangelist declares his good news in the gospel that bears his name.  Mark’s gospel, thought by many to be the earliest of the four gospels and presumed to have been written before the fall of Jerusalem in 70 A.D., presents Jesus as the Son of God and bears witness to the mighty works that he did.  For those who have eyes to see, Mark wants us to know, these mighty acts are signs of God’s power and evidence of the coming of God’s kingdom.

Early in his gospel the evangelist describes the calling of Jesus’ first disciples.  This account, which we have just heard read, is part of Mark’s “good news,” so let’s reflect for a few moments on the story, and see what good news there might be for us in it.  Continue reading

Something Strange is Happening – Br. James Koester

Acts 9: 1-6 (7-20); Psalm 30; Revelation 5:11-14; John 21:1-19

“Something strange is happening.”[i] Something strange is happening. We hear those words read at the mid day service here at the monastery on Holy Saturday at the culmination of Holy Week as we sit in this bare chapel wondering what is next. We have shouted our hosannas and screamed our crucify; we have been over powered by the scent of the nard used to anoint the feet of the Lord in that home at Bethany and we have shared in the meal of bread and wine and watched as our feet have been washed; we have followed the crowd as it made its way through Jerusalem on its way to Calvary and there we watched Him die. With the disciples we saw him hastily buried by Joseph and Nicodemus. And then we waited; lost, afraid, despairing and bewildered until we heard those first alleluias on Easter Day. Yes, something strange indeed is happening. And something strange continues to happen.

First there was word from two of the Mary’s that his body was missing and then the breathless Magdalene arrived to tell us that she has seen him alive. Peter and John confirmed this strange news and it was too wild a story to take it all in when suddenly Cleopas bust into the room breathless from his six mile walk telling us that they too had seen the Lord.

Something strange is happening, and it doesn’t stop there. Silently, softly, almost without anyone noticing He came into the room and spoke words of peace. Peace. Something strange is happening. Continue reading

Easter Fire – Br. Curtis Almquist

“Look upon him and be radiant, and let not your faces be ashamed.” Psalm 34:5

At the Easter Vigil, during the pre-dawn darkness, we announce Christ’s resurrection by first kindling a New Fire, lighting the great Paschal Candle, and proclaiming repeatedly: “The light of Christ!”  “The light of Christ!”  “The light of Christ!”  Fire is a powerful symbol.  Fire provides warmth for the body and a hearth for food.  Fire provides light, and without electricity, fire and light are both alike.  In the scriptures, the symbols of fire and light are often used interchangeably.  The psalmist writes, “Your word is a lantern to my feet and a light upon my path.”[i] And, “The Lord is my light and my salvation; whom shall I fear?”[ii] For the people of Israel during the years of Exodus, the glory of the Lord, shone in the Shekinah: a pillar of fire which guided the people by night.[iii] In the ancient Jewish Feast of Booths, a great candelabra was lighted in the Temple at Jerusalem on the first day, and there followed great processions with the faithful carrying torches in hand, not unlike what is done here and in so many places early Easter morning.  We do this in memory of God who is light, in whom there is no darkness at all.[iv] And so, it is no surprise that the long-awaited Messiah was anticipated as a light-bearer.[v] Jesus even said of himself that he is “the light of the world”: the fire of light, the fire of love.[vi] Continue reading

Come and Have Breakfast – Br. Mark Brown

John 21:1-14

The Sea of Tiberias, the Sea of Galilee, is actually well below sea level, so the heat in warm weather can be really oppressive.  And the outcroppings of black basalt along the northern shore just keep on baking the landscape through the night.  It’s not surprising that Peter would be stripped down to the minimum required by Jewish modesty.  They’re probably all in their hot weather work clothes. But that Peter immediately covers himself when he realizes the Lord is near may remind us of someone else. Adam and Eve hid their nakedness when they heard the Lord in the garden.

Peter, too, is deeply ashamed. Those three denials are seared into his heart forever. And, yet, in spite of his guilt, in spite of his fear, he makes his way as fast as he can to the Lord’s side.  We can imagine him in his confusion thrashing his way through the shallow water trying to get his clothes on right, stumbling over the rough stones.  He knows his guilt. But he also knows his Lord.

A cloud of despondency has hovered over the scene.  They’re tormented by the coulda-shoulda-wouldas of those terrible days in Jerusalem. And they can’t even catch fish. Grief, shame and a sense of  utter failure pervade the atmosphere.  And they’re probably all, like Peter, feeling utterly exposed in their despondency, utterly stripped down, totally vulnerable.

The Risen Lord’s response?  Let’s have breakfast!  It’s OK—come and eat!  I’ve already got a good fire going.  Bring one of those fish you just caught.  It’s OK—don’t bother to dress up—I’ve seen you with your shirts off before—come as you are! The bread is already toasting.  And I may even have a little wine here somewhere… It’s OK; c’mon—you must be hungry, you must be thirsty.

Easter Innocence – Br. Curtis Almquist

John 20:1-18

We have this old phrase, “misery loves company.” Peter and the Beloved Disciple were keeping company in their misery, but not for the same reasons. The Beloved Disciple was grief stricken over the horrendous crucifixion of his dearest friend, Jesus, with whom he had stayed until it was finished. Peter, on the other hand, was frightened and appalled by his own betrayal of Jesus, whom he had denied and abandoned from the bitter outset. The two disciples were together but in very different places when they hear the news from Mary Magdalene that Jesus’ body is gone. They run towards the tomb independently, no surprise. The Beloved Disciple would be ecstatic, remembering Jesus’ promise that if he were killed, he would come back to life; he would be resurrected. Peter, on the other hand, would be in agony. He, too, had heard Jesus’ prediction about his resurrection. But Jesus’ resurrection for Peter would be so very, very difficult because of his having to face Jesus. Peter would need to ask Jesus’ forgiveness… again. Not that Jesus would not forgive Peter, but that he would, as Jesus had undoubtedly forgiven him so many times before. How many times had Jesus forgiven Peter already? More than Peter could imagine.[i] You may recall Jesus had renamed Peter “his rock,” not just because he was so strong, but because he was so hard-headed.[ii] Peter here is running in very familiar territory as he races to Jesus’ tomb, only this time it’s much worse. This time, Peter has crossed a line; he now is more a follower of Judas and than Jesus.

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Holy Saturday – Liturgy of the Word – Br. Curtis Almquist

Something strange is happening—there is a great silence on earth today, a great silence and stillness.  The whole earth keeps silence because the King is asleep.  The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began.  God has died in the flesh and hell trembles with fear.

He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve.  The Lord approached them bearing the cross, the weapon that had won him the victory.  At the sight of him, Adam, the first man he had created, struck his breast in terror and cried out to everyone: “My Lord be with you all.”  Christ answered him: “And with your spirit.”  He took him by the hand and raised him up, saying:  “Awake, O sleeper, and rise from the dead, and Christ will give you light.”

I am your God, who for your sake have become your son.  Out of love for you and for your descendants I now, by my own authority, command all who are held in bondage to come forth, all who are in darkness to be enlightened, all who are sleeping to arise.  I order you, O sleeper, to awake.  I did not create you to be held a prisoner in hell.  Rise from the dead, for I am the life of the dead.  Rise up, work of my hands, you who were created in my image.  Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated.

For your sake I, your God, became your son; I, the Lord, took the form of a slave;  I, whose home is above the heavens, descended to the earth and beneath the earth.  For your sake, for the sake of man, I became like a man without help, free among the dead.  For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.

See on my face the spittle I received in order to restore to you the life I once breathed to you.  See there the marks of the blows I received in order to refashion your warped nature in my image.  On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back.  See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.

I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side.  My side has healed the pain in yours.  My sleep will rouse you from your sleep in hell.  The sword that pierced me has sheathed the sword that was turned against you.

Rise, let us leave this place.  The enemy led you out of the earthly paradise.  I will not restore you to that paradise, but I will enthrone you in heaven.  I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you.  I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God.  The throne formed by cherubim awaits you, its bearers swift and eager.  The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open.  The kingdom of heaven has been prepared for you from all eternity.

The Cup of hopelessness – Br. Tom Shaw

This sermon is available only in audio format.

Called to Serve – Br. David Vryhof

a sermon based on John 13:1-17, 31b-35

Old Testament scholar Walter Brueggemann once suggested the following definition for the word “vocation.” A vocation, he said, is “a purpose for being in the world that is related to the purposes of God.”

There can be no doubt that Jesus had a deep sense of vocation, a sense that his purpose for being in the world was directly related to the purposes of God. Again and again, he repeats the claim that he has been sent into the world by the Father – not to do his own will, but God’s will; not to accomplish his own purposes, but God’s purposes. The words that he speaks and the deeds of power that he does are signs of God’s light and life breaking into the world. He knows the Father and has come to reveal the Father’s will to those who believe, so that they may have power to live as “children of God.” He has come to “lay down his life” in order that they might have “eternal life.” He has come, not to be served, but to serve.

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