An Intimate Moment in the Passiontide - The 7 Last Words of Christ by Haydn

Alexey Sergeev - April 9, 2007

Yesterday I was blessed with the opportunity to share in meditation at Princeton University Chapel's presentation of the 7 Last Words of Christ by Franz Joseph Haydn. The performance was led by the Brentano String Quartet, as their last presentation of their residency at Princeton University. I was particularly honored to have shared the pulpit with Dean Alison Boden, Dean Deborah Blanks, and Dr. Barbara Lundblad. It was, for sure, an experience.

As a minister, Holy Week is a particularly tiresome time. And yesterday I realized that the tiredness that comes with the last few days of Lent into the Passiontide is not only the amount of time that is required in worship leadership and preaching, but in physical and spiritual toll it takes to lead the people of God in this time. And what is most difficult is the reigning in of congregants who, at times, seem to want to dash from Palm Sunday into the Resurrection.

It takes a toll because a minister is both, going through the remembrance of the passion of our Lord as a personal discipline in contemplation, while also spending mind, soul, and body in teaching the church the importance of contemplation of this pain and suffering of our Lord as one of the most intimate demonstrations of divine solidarity with humanity and its shortcomings. I get it. We want to sprint from Palms and Hosannas to Resurrection because if we linger, even a little time, in the passion, we will be reminded of the suffering each of us carry, and of the pain we bare as communities. I get that many in the United States and in Western Christianity seem to have this desire to use the shortcut of Passion Sunday into Easter Sunday, but as a Latin American, to be able to be still, even if for a day or two, reminds me not only of a God who knows our pain and suffering, but of Jesus who accompanies us in our pain, and who we also accompany in his suffering.

It was dark and deep music. It was violent. It was beautiful. For little over an hour I was able to sit down, and share meditations with these three extraordinary preaching women. But I was also able to sit, not only to contemplate Jesus' suffering as a bystander, but to be with him in his suffering. I experienced divine suffering, but also the suffering divine.

Below you will find the meditations on the two words I was invited to share about. May it allow you to, for a moment, sit and see a God who not only sees your struggle, but also a suffering God.

I'll appreciate your comments as well.


A reading from the Gospel according to Saint Mark (15:33-34)

When it was noon, darkness came over the whole land until three in the afternoon. At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”

An Intimate Moment on the Cross

The narratives of the Passion of our Lord began their tales the evening before ninth hour of that Friday. Overnight and all that day Jesus was tortured – physically for sure, but also mentally and spiritually. Religious leaders wanted to break him, to shatter who Jesus was and what he stood for. Political leaders wanted to make Jesus an example of what an empire was and is willing and able to do with those who dared question colonial occupation and sought to provide an alternative for self-determination. Betrayed by his friends, Jesus stood for hours before the religious judiciary of his time being questioned and beaten mercilessly for a whiff of an excuse to execute him on the grounds sacrilege. But questioning the status quo with a message of love, redemption, justice and reconciliation was not only not sacrilege, but at the core of theology of the religion of his people.

Not guilty

Not satisfied with what was, in fact, the religious and theological orthodoxy of the message and actions of Jesus, a case was fabricated against him, accusing him of plotting against the empire. But speaking of and living out love, redemption, justice and reconciliation was not, in it of itself, treason. It surely provided a different framework of understanding life individually and collectively, but it was not a call to arms – at least not arms that can hurt the body.

Not guilty.

Jesus was willing to take on the sins of the world upon him so that all creation could have a new relationship with God. But even when you and I know we are right, pain and sorrow calls to keep it real. Dare say it, “Really, God? Where are you in all of this?” Jesus did.




A reading from the Gospel according to Saint Luke (23:45-48)

…the sun’s light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, “Father, into your hands I commend my spirit.” Having said this, he breathed his last. When the centurion saw what had taken place, he praised God and said, “Certainly this man was innocent.” And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts.

True Legacy
Many (too many) in church leadership, in academia, and in professional and political life are concerned with their legacy. It’s certainly not a new thing, but I’m too often taken aback by people thinking that legacies can be planned in advanced. Anyone can plan to gift or bequest property or money. But no one can plan how the words we say or write, and the work we do will be received and considered (if at all) by those who are coming after us. You and I can work to make a difference, or to impact the areas we are passionate about (and feel we are experts in), but we cannot control or determine our legacy. Whatever our legacy may become is not our doing. It is the doing of those who will surely follow.

If anything I take from the ministry of Jesus and particularly from his actions during his passion was that he was not trying to make a point for himself. He was just trying to be faithful. He even hoped at some point that he could avoid this trial altogether. His passion and death had nothing to do with him. For crying out loud, he was found not guilty on the counts of sacrilege and treason. But, he obeyed. Jesus committed himself to his area of passion and expertise – love, redemption, justice and reconciliation. He was not concerned about his legacy. Yet, after his last word, those who were there knew what his legacy was. He was innocent. That is true legacy, when others know and remember in spite of who has done.

Jesus gave it all.

Let us give it all.

Of the City, By the City, For the City: On Christian Witness and Mission

“I am bringing you good news of great joy for all the people:

to you is born this day in the city… a Savior,

who is the Messiah, the Lord.”

-Luke 2:10b-11, NRSV (emphasis added)

from justiceunbound.org

The “city” has been an important image in Christian theological and popular imagination since its inception. Holy Scriptures point to the creation of the world centered in an idyllic garden, yet redemption on the cross and the restoration of the created order is narrated to happen in a city.

American Christianity developed mainly out of cities. Christian ministry and life in the United States, and indeed around the world, has a significant urban focus. Certainly, not all Christians live and worship in cities, yet there is a particularity to the challenges and opportunities of the urban contexts that seems to call on the imagination, passion, and commitment of Christians in very creative and sometimes consuming ways.

To read the rest of this reflection, please visit UNBOUND
To read on UNBOUND's urban ministry series, visit this link

Respondiendo Sabiamente: Un llamado al discernimiento electoral

Texto Bíblico: Marcos 12.28-34, VRV 1960

Lección del Evangelio, 4 de noviembre de 2012, 31er domingo del Tiempo Ordinario

A través de las pasadas semanas, y particularmente este próximo martes, electores/as en los EE.UU. ejercen el más fundamental ejercicio de una democracia - el voto. En los EE.UU., la presidencia de la república, miembros de la legislatura federal y de legislaturas estatales, y algunas gobernaciones y otros puestos locales están ante la consideración del electorado. También habrán varias preguntas legislativas o de enmienda constitucional en algunos estados.

A través de la larga, y en ocasiones cruel, temporada política, que se centró basicamente en las elecciones presidenciales, se han hecho llamados al ejercicio electoral basado el uso y abuso de las más nobles esperanzas de la ciudadanía. Sea en asuntos de la economía nacional y su impacto en la capacidad de empleo, o en la posición de los EE.UU. en el mundo, el discurso político se ha dedicado a criticar el actual gobierno, o a identificar el compromiso del candidato de la oposición con la libre empresa, y por lo tanto su lejanía de la realidad de la clase obrera y media estadounidense. 

En cualquier caso, la maquinaria oficialista y de la oposición a logrado hartar la paciencia de la ciudadanía con anuncios que, lejos de presentar las plataformas de gobierno de los partidos, lo que han hecho es llenar las hondas radiales, televisivas y electrónicas de ataques - algunos sin fundamentos, muchos banales mentiras - que lo que han logrado es polarizar la conciencia política del pueblo, y buscar votos en ignorantes fidelidades partidistas y dogmáticas.

Y en medio de toda esta discusión, que sin remedió influenciará la conciencia electoral, está la Iglesia - el pueblo de Dios - muchos de los cuales participarán activamente en las urnas. La propaganda de la oposición (y no seamos ingénuos ante el oficialismo) ha polarizado igualmente al cristianismo estadounidense. En vez de la clásica división entre liberales y conservadores buscando un pensamiento que, desde cualquier perspectiva, observe la ortodoxia teológica, lo que volvemos a ver son las llamadas derecha e izquierda cristiana, las cuales, desde mi perspectiva, le hacen un servicio flaco al testimonio evangélico. Es en medio de este ambiente polarizado, y de una proyección vaga del evangelio en los EE.UU., que millones de cristianos/as irán a las urnas pedidos a votar con una conciencia informada por sus experiencias de fe y por mandatos bíblicos.

Fue, precisamente, en un ambiente polarizado, en la Judea colonial del siglo 1ero, donde Jesús entra en una conversación con un escriba. Después de varias conversaciones con sacerdotes, políticos, fariseos y saduceos, este escriba, comenta Marcos en su evangelio, parecía sorprendido y aún de acuerdo con las respuestas de Jesús, y parecería querer continuar una conversación más personal. La pregunta que le hace el escriba a Jesús no hace otra cosa que reflejar la polarización de su contexto. Aunque nos parezca una pregunta inocente y simple, para los judíos del s. I el asunto de la "jerarquía" de los mandamientos era cuestión de identidad partidista, de autoridad religiosa, y de poder político. Haya sido a propósito, o un mero reflejo de su contexto, la pregunta era tan densa y cargada como los tiempo que vivían tantos pedidos a vivir social, política y religiosamente con una conciencia informada por sus experiencias de fe y por lo que entendían mandaban las Escrituras.

Jesús, lejos de dar una respuesta simple o cortante, responde con principios que para cualquier judío serían básicos - El Señor es uno, y hay que amarlo como todo lo que se es, y al prójimo hay que amarlo como a uno mismo.

El escriba parece ser convencido inmediatamente, y no sólo repite lo dicho por Jesús en su respuesta. Este escriba anónimo hace, como de inmediato, una conexión entre los fríos requerimientos de la Ley con las más activas proclamaciones de los profetas. Entreteje este hombre moral con acción, ética con testimonio. Amar a Dios con todo lo que se es, y al prójimo como a uno mismo, dijo aquel escriba, "es más importante que todos los holocaustos y sacrificios". (33b)

La propaganda política de este ciclo electoral ha querido disfrazar la búsqueda de ventaja partidista con moral y ética. Y es que es fácil escuchar, y hacerle caso, a esos mensajes que mas o menos nos suenen a lo que creemos creer. Sin embargo, la comunidad cristiana - en las Sagradas Escrituras y en sus tradiciones teológicas - no está llamado a votar por el que más (o menos) diga cosas que nos parezcan cristianas. Como hizo aquel escriba al escuchar y sentir el mensaje de Jesús, estamos llamados a entretejer el pensamiento filosófico con la acción solidaria. Seguir a Jesús nos hace personas que conocen de ortodoxia y hacen ortopraxis.

Narra Marcos que Jesús vió que el escriba había contestado sabiamente, y que su respuesta mostraba que él no estaba lejos del reino de Dios. Quiera Dios inspirar en electores/as cristianas/os un sufragio sabio, que sepa depositar su voto no a base de lo que aparenta bondad, sino a base de una experiencia que conoce a Dios y demuestra a un Jesús activo. Que al votar podamos decir como aquel sabio escriba, "uno es Dios y no hay otro fuera de él; y amarlo con todo el corazón, con todo el entendimiento, con toda el alma y con todas las fuerzas, y amar al prójimo como a uno mismo, es más que todos los holocaustos y sacrificios". Tal vez, con nuestro voto estaremos nosotros, y nuestra comunidad, más cerca del reino de Dios.

A Wise Response: Calling for Electoral Discernment

Biblical Text: Mark 12.28-34, CEB

Gospel Lesson, 4 November 2012, 31st Sunday of Ordinary Time

For the past few weeks, and particularly next Tuesday, American voters will exercise that fundamental democratric act of attending the polls. In the U.S., the presidency of the republic, members of federal and state legislature, some governorships, and other local posts are up for the consideration of the electorate. In some states their will also be some legislative questions or constitutional amendments.

Throughout the long, and at times cruel, political season focused primarily on the presidential race, there have been calls to vote on conscience. These calls have been made on the noble hopes of the citizenry. Be it the state of the national economy, and its impact in employment (or lack there of), or the position of the U.S. in the world, what the political discourse has done is to criticize the current government, or to identify the candidate of the opposition as a defender of free enterprise, and so out of touch with the American working and middle classes.

Whatever the case, the machinery of the government, and of the opposition, have accomplished making many sick with political ads that, far from speaking to the proposals of the parties in question, have filled the airwaves (and the internet) with attacks - many plain lies - that have effectively polarized the political conscience of the people, and still seek votes based on ignorant partisan and dogmatic loyalties.

In the midst of all this, which will certainly influence the mind of the voter, we find the Church, many of whose members will participate actively in the voting process. The propaganda of the opposition (and let's not be naïve to that of the party in power) has polarized American Christianity as well. Instead of the classic division between liberal and conservative Christianity, both of which sought to keep fast theological orthodoxy, we see again a Christian right and a Christian left which, to me, do a diservice to the witness to the Gospel. It is in the midst of a polarized environment, and within a vague projection of the Gospel in the U.S., that millions of Christians will go to the polls, being asked to vote with a conscience informed with their faith experience, and with the Biblical mandate.

It was in a polarized society, in 1st century colonial Judea, where Jesus had a conversation with a legal expert. After having conversations with priests, politicians, pharisees and sadducees, this expert, according to Mark, was surprised, and even agreed with him. It appeared as if the expert, a scribe, wanted to pursue a conversation, one on one, with Jesus. His question was a projection of the polarization of his context. Although it might seem a simple, perhaps even naïve, question, for 1st century Jews, the question of "hierarchy" of the commandments was an issue of partisan identity, religious authority, and political power. Had it been on purpose, or a mere projection of his context, this was a charged question, as charged as the the times many were asked to live a social, political and religious life with a conscience informed by their religious experience and by their understanding of the Scriptures.

Far from providing a simple or polarizing answer, Jesus responds with principles that would be basic for any religious Jew - The Lord is the one God, and we are to love God with all we are, and we are also to love the neighbor as ourselves.

The law expert seems to be immediately convicted. He even repeats Jesus' reaching in his answer. What's more, he makes a connection between the cold requirements of the law with the more active proclamation of the prophets. He intertwines morals with action, ethics with witness. To love God with all ones being, and to love neighbor, said the expert, "is much more important than all kinds of entirely burned offerings and sacrifices.” (33b)
The political propaganda of this election cycle has sought to disguise their pursuit of political advantage with morals and ethics. For many it is truly easier to listen, and to agree, with messages that more or less sound like we think we believe in. Nonetheless, the Christian community - in the Holy Scriptures and in our theological traditions - is not called to vote for what more (or less) seems Christian. Once we have received understanding by the witness of the Christ, much like that law expert, Christians are called to intertwine philosophical thought with acts of solidarity. To follow Christ is to know orthodoxy and do orthopraxis. 

Mark goes further to say that Jesus say that the expert had answered with wisdom, and that his response showed that he was not far from the kingdom of God. May God inspire in Christian voters a wise vote, one that is casted not in what appears good, but one based on our experience of God that shows an active Christ. May we be able to say with our vote, like that expert in Mark 12, "God is one and there is no other besides him. 33 And to love God with all of the heart, a full understanding, and all of one’s strength, and to love one’s neighbor as oneself is much more important than all kinds of entirely burned offerings and sacrifices." Maybe, with our vote ourselves and our communities will be closer to the kingdom of God.

Celebrando la Reforma Contextualmente

una reflexión compartida con la Primera Iglesia Bautista de Río Piedras (Puerto Rico), leído en su programa radial semanal, Tiempo de Creer

Domingo de la Reforma - 28 de octubre de 2012

Las tradiciones protestantes, y no pocas tradiciones evangélicas, celebran hoy el hecho histórico conocido como la Reforma Protestante. Luego de varias experiencias que transformaron la manera en el el monje agustino, Martín Lutero, vivió su vocación pedagógica y monástica, Lutero comenzó a buscar de que manera las escrituras sagradas llaman a una más fiel y efectiva manera de vivir y proclamar el evangelio. Sus momentos devocionales y su intensa lectura de la Biblia le llevaron a poner en entre dicho 95 prácticas que el liderato eclesiástico de su época enseñaba como autoritario. Su mayor crítica, muy probablemente, fue a la insistencia de algunos jerarcas episcopales, y particularmente algunos en Roma, de que la iglesia (y entiéndase por iglesia, en esta instancia, la jerarquía) tenía la autoridad final para toda interpretación en asuntos de comprensión bíblica, pensamiento cristiano, vivencia de la fe y conducta.

Mucho ha llovido desde entonces. Martín Lutero y los demás reformadores continúan siendo figuras importantes en la historia del cristianismo universal, no sin reconocer las serias críticas que podemos hacer respecto a sus criterios y acciones político-sociales. También nos ha demostrado la historia que no sólo fueron hombres los protagonistas del movimiento reformador. Hubo mujeres cuyas acciones y enseñanzas fueron puntuales para los movimientos reformadores, figuras que debería ser nuestro menester (re)descubrir y (re)conocer. También es muy distinta la tradición que conocemos desde el siglo XVI como el catolicismo romano. Los concilios de Trento (s. XVI), de Vaticano I (s. XIX), y más pertinente el de Vaticano II (s. XX) han cambiado el acercamiento de esta iglesia (entiéndase ahora por iglesia todos los miembros de la misma) al texto bíblico, a la teología, y al ministerio.

Y al celebrar hoy día aquella gesta de hace 495 años, es importante reconocer y afirmar una de las metas que pretendieron impulsar los/as reformadores/as: la democratización del pensamiento cristiano, de la lectura e interpretación bíblica, y de la acción socio-política.

En distintos momentos de sus 113 años de historia, la Primera Iglesia Bautista de Río Piedras (PIBRP) ha realizado acciones y proclamado un evangelio que ha construido sobre ese principio democratizador. La PIBRP ha producido líderes, y en momentos ha tomado posturas como iglesia:

-       a favor de una educación superior accesible y de excelencia, abogando por el establecimiento de un recinto universitario en Río Piedras (UPR, Río Piedras),

-       a favor de un programa educacional y social a nivel secundario que garantizase la preparación de ciudadanos productivos para el país y para el mundo, evidenciado en la aún creciente presencia de mano de obra especializada, colegiada y profesional en la membresía de al iglesia),

-       a favor de una educación primaria que garantice mejores oportunidades de educación secundaria y superior, particularmente para las comunidades pobres que componen mucha de la población riopedrense, evidenciado en el otrora Centro de Desarrollo Infantil (luego Colegio Bautista de Río Piedras), y en el actual Ministerio Rayitos de Esperanza,

-       y en contra del proceso que privó a Río Piedras de su identidad jurídica, pero no ha podido destruir su identidad de pueblo y comunidad.

Y a pesar del tiempo que ha pasado, y de las críticas que tengamos a bien hacerle a líderes del pasado, podemos celebrar porque esta identidad reformadora sigue manifestándose en los ministerios que juntos apoyamos y realizamos desde este histórico lote en la Calle Brumbaugh, junto con el resto de Río Piedras, a través de Puerto Rico, y en el mundo.

Pero para ser una comunidad cristiana que reclame su identidad reformadora tenemos que ser una iglesia dispuesta a continuar reformándose. Cuando los reformadores afirmaron que sólo la gracia, sólo la fe, y sólo la Escritura son suficientes para una vida cristiana robusta y activa, no es basado en un momento o suceso. Al contrario, este principio exige una constante afirmación de la soberanía de Dios sobre la iglesia que impulse a la iglesia a una proclamación encarnada que constantemente revele aquellas cosas que deben reformarse en nuestra vida como comunidad y en nuestra acción proclamadora.

La agencia reformadora del s. XVI, y la que continúa en el s. XXI invita a la iglesia a responsabilidad y a libertad. A una libertad que rompa las cadenas impuestas por líderes pseudo cristianos que pretenden reclamar autoridad sobre las vidas y pensamientos de sus seguidores/as llamándole a la prosperidad y a la conveniencia evangelio, confundiendo adoración y aprendizaje con entretenimiento y auto ayuda, y olvidando comunidad, sustituyéndola con individualidad. Debemos proclamar la libertad que nos da el Espíritu Santo para encontrarnos con Dios y para encontrarnos unos con otros, y que nos lleve a un encuentro con el mundo. Una libertad que nos responsabilice y nos sensibilice con la necesidad en nuestro país y en el mundo de justicia, paz y misericordia. Una libertad que nos lleve a buscar el bienestar de todos, particularmente de los desposeídos, y no el libertinaje que busca el favor gubernamental o el oportunismo político.

Continuemos siendo una iglesia reformadora, que siempre se reforma. Seamos proclamadores de libertad y actores de las buenas nuevas de salvación - encarnando nuestro mensaje en todo lo que decimos y hacemos.