February 2016

A Worship Magazine

Easley Presbyterian Church

Easley, SC

February 2016 Vol. 2 Issue 1

A common thread that joins us together with Christ and with each other.

The Way: Walking in the Footsteps of Jesus Over the years I’ve been to the Holy Land numerous times. The Holy Land is often called “the fifth gospel” because being there changes how you read Matthew, Mark, Luke, and John. It acts, in many ways, as a living commentary on the gospels. After numerous trips over I began to outline a trilogy of books that would take readers through the life of Jesus in the light of biblical archaeology, geography, and the latest in biblical scholarship. My hope was to help readers grow in their understanding of, and love for, Jesus Christ. As a pastor, I also wanted them to know how the gospel stories teach us not only about Jesus, but about his will for our lives.

The first in the trilogy of books was The Journey which unpacked the stories surrounding the birth of Jesus.

The second in the trilogy is 24 Hours That Changed the World, which focused on Jesus’ death and resurrection. The Way completes the trilogy by exploring the three-year public ministry of Jesus, beginning with his baptism in the Jordan. It explores the places Jesus traveled, the main themes of his ministry, and the people he ministered with.

In preparing to write these books I returned to the Holy Land three times, meeting with archaeologists, Galilean fishermen, a Samaritan priest, as well as scholars and guides who have spent their lives in the land. I sought to retrace the stories in the gospels in a way a typical tour group does not. I walked portions of the journey that Mary and Joseph walked from Nazareth to Bethlehem. I spent days backpacking alone across the Galilee, exploring the places Jesus ministered. I retraced the steps Jesus took during the final day of his life. The insights gained from these experiences are all included in the books.

Knowing that many Christians would like to go to the Holy Land, but only a few will make the journey,

we took a film crew to video the things I describe in the books. Each chapter has a ten minute video opening for use in small groups or for personal use. I take readers to all of the places I describe in the book. The book and video work together to deepen the faith, and faithfulness, of readers.

You can’t talk the life and ministry of Jesus without speaking of the Kingdom of God. This is the central theme of his teaching and preaching. Jesus’ primary call upon those who heard him was to “follow me.” My hope in The Way is to help readers understand more clearly what it means to be a part of the Kingdom of God and what it looks like to faithfully follow Jesus. In the book I devote much of one chapter to walking through the Sermon on the Mount for here Jesus gives the clearest picture of what our lives are meant to look like if God is our King. While none of us completely live up to his teachings there – in fact some would say it is impossible to do so – his words there are represent my highest aspirations for how I would live. And my inability to fully live up to them point to my need for Christ’s saving work in my life.

There are six weeks of Lent and there are six chapters in the book. The first chapter deals with Jesus’ baptism and temptations, and the season of Lent begins in this same place with the baptism and temptation of Jesus. Lent ends with Holy Week and the final chapter in the book takes readers through the events of Holy Week climaxing in Christ’s crucifixion. The epilogue to the book corresponds with Easter – its focus is on the meaning of the resurrection. My hope is that those who read it during Lent will find their experience of Holy Week and Easter deeper and more meaningful for having read the book.

Adam Hamilton is senior pastor of the United Methodist Church of the Resurrection in Leawood, Kansas.

2

Sunday, February 7 Transfiguration Sunday “Calling Disciples” Matthew 4:18-25

While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. 19 And he said to them, “Follow me, and I will make you fishers of men.”[a] 20 Immediately they left their nets and followed him. 21 And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. 22 Immediately they left the boat and their father and followed him.

And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. 24 So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, epileptics, and paralytics, and he healed them.25 And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.

“Transfiguration” Fra Angelico, 1441, Fresco Florence Italy

“Will You Come and Follow Me?” Will you come and follow me if I but call your name?

Will you go where you don’t know and never be the same?

Will you let my love be shown; will you let my name be known; Will you let my life be grown in you and you in me?

Will you leave yourself behind if I but call your name?

Will you care for cruel and kind and never be the same?

Will you risk the hostile stare should you life attract or scare?

Will you let me answer prayer in you and you in me?

Will you let the blinded see if I but call your name?

Will you set the prisoners free and never be the same?

Will you kiss the leper clean, and do such as this unseen, And admit to what I mean in you and you in me?

Will you love the ‘you’ you hide if I but call your name?

Will you quell the fear inside and never be the same?

Will you use the faith you’ve found to re-shape the world around, Through my sight and touch and sound in you and you in me?

Lord, Your summons echoes true when you but call my name.

Let me turn and follow you and never be the same.

In your company I’ll go where your love and footsteps show, Thus I’ll move and live and grow in you and you in me.

— John L. Bell and Graham Maule, 1987

3

Hymn Meditation: “To God Be the Glory” Fanny Jane Crosby was born of humble parents at Southeast, New York, on March 24, 1823.

She was blinded at the age of six weeks by improper medical treatment. Throughout her lifetime she was a faithful member of the St. John’s To God be the glory, great things he hath done!

Methodist Episcopal Church in New York City. She was So loved he the world that he gave us his Son, educated at the New York school for the blind. From Who yielded his life an atonement for sin, 1847 to 1858 she served as a teacher at this school. In And opened the lifegate that all may go in.

1858, she married a blind musician, Alexander Van Praise the Lord, praise the Lord, Alstyne, a highly respected teacher of music at the let the earth hear his voice! institution for the blind. Through the influence of a wellPraise the Lord, praise the Lord, let the people rejoice! known church musician, William Bradbuy, she began, O come to the Father thru Jesus the Son, in her early forties to write gospel song lyrics in earnest. and give him the glory, great things he hath done! Fanny Crosby never wrote a hymn text without first kneeling in earnest prayer asking for divine guidance.

O perfect redemption, the purchase of blood, To every believer the promise of God; The vilest offender who truly believes, That moment from Jesus a pardon receives.

“Praise the Lord, praise the Lord, let the earth hear his Great things he hath taught us, voice!

Great things he hath done, Praise the Lord, praise the Lord, let the people rejoice!

And great our rejoicing thru Jesus the Son; O Come to the Father thru Jesus the Son, But purer, and higher, and greater will be And give him the glory, great things he hath done!”

Our wonder, our transport, when Jesus we see.

— Fanny J. Crosby

Anthem Meditation: “Follow Jesus” Sweetly, Lord, have we heard Thee calling, “Come, follow Me!” And we see where Thy footprints falling, Lead us to Thee.

Footprints of Jesus that make the pathway glow; We will follow the stops of Jesus Where e’er they go.

O God, You are my God, And I will ever praise you.

O God, you are my god, And I will ever praise you.

I will seek you in the morning And I will learn to walk in your ways; And step by step you’ll lead me, And I will follow you all of my days.

4

Hymn Meditation: “You Walk Along Our Shoreline” At our church’s recent leadership retreat, we examined the meaning of Discipleship. It began with the calling of the disciples and examining our own call to follow the ways of Christ.

We looked at the cost of following that call. The disciples had to be ready to give up everything that they knew — their jobs, their homes, their families — all to follow Christ. Ultimately, many of them gave up their lives as the cost of following Jesus. Discipleship requires sacrifice. It requires change. It requires trusting the uncertain, unknown steps into the future. That is faith — following where we can not see.

This hymn emphasizes unity and community in discipleship. We are called together to cast the net of God’s gospel. We are called together to gather in the common shelter of boat of grace. We are called together to work for love and justice and together we find hope in pain. We build this kingdom of God together—together with one another, and together with Christ who walks with us and leads us along the shoreline. —RN

You walk along our shoreline Where land meets unknown sea.

We hear your voice of power, “Now come and follow me.

And if you still will follow Through storm and wave and shoal, Then I will make you fishers But of the human soul.”

You call us, Christ, to gather The people of the earth.

We cannot fish for only Those lives we think have worth.

We spread your net of gospel Across the water’s face, Our boat a common shelter For all found by your grace.

We cast our net, O Jesus; We cry the kingdom’s name; We work for love and justice; We learn to hope through pain.

You call us. Lord. To gather God’s daughters and God’s sons, To let your judgment heal us So that all may be one.

— Sylvia G. Dustan, 1984

Anthem Meditation: “Hush! Somebody’s Callin’ My Name”

The LORD said, “Go out and stand on the mountain in the presence of the LORD, for the LORD is about to pass by.”

Then a great and powerful wind tore the mountains apart and shattered the rocks before the LORD, but the LORD was not in the wind. After the wind there was an earthquake, but the LORD was not in the earthquake. 12 After the earthquake came a fire, but the LORD was not in the fire. And after the fire came a gentle whisper. 13 When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. — 1 Kings 19:11-13 We have had some powerful storms the last several nights. It certainly gets your attention! A storm would certainly be an extraordinary way for God to call us out of our ordinary lives that distract us from following him. But in this story, God is not in the storm, or the earthquake, or the fire.

God is in the whisper.

And that is remarkable.

There is also an amazing power in speaking a person’s name. It says that you know them. To know someone by name, implies that you know about them and

5 Hush, hush, somebody’s callin’ my name.

Hush. Somebody’s callin’ my name.

Hush, hush, somebody’s callin’ my name.

O, my Lord, o, my Lord, what shall I do?

care enough to learn more. The story does not tell us what the whisper said, but something made it clear to Elijah that God was in the still, small voice. Perhaps it was the whisper of his name.

I’m so glad that trouble don’t last always.

I’m so glad that trouble don’t last always.

I’m so glad that trouble don’t last always.

O, my Lord, o, my Lord, what shall I do?

Listen. Really listen. Can you hear the whisper?

I’m so glad I got my ‘ligion in time.

I’m so glad I got my ‘ligion in time.

I’m so glad I got my ‘ligion in time.

O, my Lord, o, my Lord, what shall I do?

I’m so glad. I’m gonna follow my Lord.

I’m so glad. I’m gonna follow my Lord.

I’m so glad. I’m gonna follow my Lord.

O, my Lord, o, my Lord, what shall I do?

Hush, hush, somebody’s callin’ my name.

Hush. Somebody’s callin’ my name.

Hush, hush, somebody’s callin’ my name.

O, my Lord, o, my Lord, what shall I do?

Lord, you have called us.

Lord, you have called us by our name.

Lord, you have whispered.

Lord, you have called us in Your name.

Lord, we come to your table. Fill us.

Clear the clutter and noise from our lives so that we can more clearly hear and respond to your most powerful and loving whisper.

Jesus calls us o’er the tumult Amen.

Of our life’s wild, restless sea; Day by day his sweet voice soundeth, Saying, “Christian, follow me!”

— Traditional Spiritual

As of old the apostles heard it By the Galilean lake, Turned from home and toil and kindred, Leaving all for Jesus’ sake.

Jesus calls us from the worship Of the vain world’s golden store, From each idol that would keep us, God’s call for discipleship comes to every believer, not just a Saying, “Christian, love me more!” special few. Whether or not we hear God’s call depends on In our joys and in our sorrows, our spiritual sensitivity.

Days of toil and hours of ease, The last Sunday in November is known as St. Andrew’s Day. It Still he calls, in cares and pleasures, has traditionally been an important day in the liturgical worship “Christian, love me more than these!” of the Anglican church. It commemorates the calling of Andrew by Jesus as recorded in Matthew 4:18-20 and Mark 1:16- Jesus calls us! Ny thy mercies, 18. “At once they [Simon and his brother Andrew] left their nets Savior may we hear thy call, Give our hearts to thine obedience, and followed Him.” Andrew became the patron saint of ScotServe and love thee best of all. land, and the oblique cross on which tradition says he was cru— Cecil Frances Alexander cified is part of the Union Jack of the British flag.

This is another of the quality hymns written by Cecil Frances Alexander, recognized as one of England’s finest woman hymn writers. It is one of the few of Mrs. Alexander’s hymns not specifically written for children.; nearly all of her more than 400 poems and hymn texts were intended for reaching and teaching children with the gospel.

One fall day, her husband, Rev. William Alexander asked her to write a poem for a sermon he was planning to preach the following Sunday for St. Andrew’s Sunday. The pastor closed his sermon with the new poem written by his wife. These words have since been widely used in all churches to challenge God’s people to hear Christ’s call as Andrew did and then to follow, serve, and love Him “best of all.”

Hymn Meditation: “Jesus Calls Us”

— Kenneth W. Osbeck, “Amazing Grace

6

Transfiguration Sunday

fulfill the Law and the Prophets.

Transfiguration Sunday is February 7th. This marks an important time when Christ reveals himself as the Son of God. The word Transfiguration means a changing of appearance or form. In Christianity The Transfiguration is a miraculous event in the Synoptic Gospel accounts of Jesus (Matthew 17:1 –6, Mark 9:1–8, Luke 9:28–36): Jesus led three of his apostles, Peter, John, and James, to pray at the top of a mountain, where he became transfigured, with his face shining like the sun, and with brilliant white clothes; Elijah and Moses appeared with Jesus, and talked with him, and then a bright cloud appeared overhead, and a voice from the cloud proclaimed, "This is my Son, the Beloved.

Listen to him." According to Luke, Moses and Elijah also appeared in "glorious splendor", and Jesus spoke with them concerning his upcoming death.

Moses and Elijah have been interpreted to represent the Law and the Prophets, respectively, recognizing and adoring Jesus, and speaking of how his upcoming death and resurrection would

(Side Note: In art, Moses is usually depicted with horns coming from his forehead.

While this may be disturbing for some, the reason is simple and even comical — based on a mistranslation of the Old Testament story of Moses and the 10 commandments. In an ancient translation, instead of Moses returning from the mountain with his face shinning with ‘beams of light’, Moses returned with ‘horns of light.’)

Ash Wednesday

Ash Wednesday emphasizes a dual encounter: we confront our own mortality and confess our sin before God within the community of faith. The form and content of the service focus on the dual themes of sin and death in the light of God’s redeeming love in Jesus Christ.

The use of ashes as a sign of mortality and repentance has a long history in Jewish and Christian worship, and the Imposition of Ashes can be a powerful nonverbal and experiential way of participating in the call to repentance and reconciliation. This practice is the historic focus of Ash Wednesday observance and gave the day its name. It is traditional to save the palm branches from the previous Passion/Palm Sunday service and burn them ahead of time to produce the ashes for this service.

“Moses” by Michelangelo with “horns of light”

Sunday’s palms are Wednesday’s ashes As another Lent begins; Thus we kneel before our maker In contrition for our sins.

We have marred baptismal pledges, In rebellion gone astray; Now, returning, seek forgiveness; Grant us pardon, God, this day!

We have failed to love our neighbors, Their offences to forgive, Have not listened to their troubles, Nor have cared just how they live, We are jealous, proud, impatient, Loving over-much our things; May the yielding of our failings Be our Lenten offerings.

We are hasty to judge others, Blind to proof of human need; And our lack of understanding Demonstrates our inner greed; We have wasted earth’s resources; Want and suffering we’ve ignored; Come and cleanse us, then restore us; Make new hearts within us, Lord!

—Rae E. Whitney, 1991

7

Sunday, February 14 First Sunday of Lent “Beatitudes” Matthew 5:1-12

Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him.

2 And he opened his mouth and taught them, saying: 3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

4 “Blessed are those who mourn, for they shall be comforted.

5 “Blessed are the meek, for they shall inherit the earth.

6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

7 “Blessed are the merciful, for they shall receive mercy.

8 “Blessed are the pure in heart, for they shall see God. 9 “Blessed are the peacemakers, for they shall be called sons[a] of God. 10 “Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

11 “Blessed are you when others revile you “These things I have spoken to you, that in me you may and persecute you and utter all kinds of evil against you falsely on my ac- have peace. In the world you will have tribulation, but be of count. 12 Rejoice and be glad, for your re- good cheer, I have overcome the world.” John 16:33 ward is great in heaven, for so they perseWhen Bernard (c1090-1150), a sickly youth in Dijon, cuted the prophets who were before you.

France, was unable to fulfill military service, he became a monk. So successful was Jesus, the very thought of thee he that he eventually founded the famous monastery in nearby with sweetness fills the breast; Clairvaux; in time almost 170 other monasteries sprang up from but sweeter far thy face to see, Bernard’s leadership. He became the most powerful preacher and in thy presence rest. of his era, and is remembered as a pious man, a deeply conO hope of every contrite heart, templative mystic, the “honey-tongued doctor”. Martin Luther O joy of all the meek, called Bernard “the best monk that ever lived, whom I admire to those who fall, how kind thou art! beyond all the rest put together.”

How good to those who seek!

For 800 years, his words have been read and sung, and his But what to those who find? Ah, this good work has continued. “You wish me to tell you why and nor tongue nor pen can show; how God should be loved. My answer is that God himself is the the love of Jesus, what it is, reason He is to be loved.” none but his loved ones know.

Several well-known hymns are attributed to St. Bernard: Jesus, our only joy be thou, “Jesus the Very Thought of Thee”, and “O Sacred Head Now as thou our prize wilt be; Wounded” are two that are regularly sung by churches Jesus, be thou our glory now, throughout the world. and through eternity.

Hymn Meditation: “Jesus the Very Thought of Thee”

— Robert J. Morgan, “Then Sings My Soul”

— Bernard of Clairvaux, 12th century

8

Anthem Meditation: “Rejoice and Be Glad”

Blessed, blessed are the poor, for theirs is the kingdom of heaven.

Blessed, blessed are those who mourn, for they will be comforted.

Blessed, blessed are the meek, for they will inherit the earth.

And blessed are those who hunger and thirst for righteousness, For they will be filled.

Are you a peace maker or a peace lover? Perhaps you are wondering, “What’s the differBlessed are you when you’re poor for yours is the kingdom of heaven.

Blessed are you when you mourn, for then you’ll be comforted. ence?”

A “peacemaker” is someone who Blessed are you when you’re meek, for you will inherit the earth.

And blessed are you when you hunger and thirst for righteousness, works for peace, even when it is For you will be filled. unpopular and costly. On the other hand, a “peace lover” is someone You are the salt of the earth, a seasoning unique in its worth; who wants, “peace at any price”. Preserving God’s kingdom. Rejoice and be glad.

Blessed are the merciful for you will be shown my mercy.

Peacemakers look beyond the Blessed are the pure in heart for you will see God. presenting conflict. They want to Blessed are those who bring peace for you will be called “My children” know what is causing the war or and blessed are you, when people persecute you for my sake. fight. They are looking for ways to Rejoice and be glad! achieve lasting friendship and harFor you are the light of the world, a lamp shining bright in the world. mony. Often, this involves address- So let your light shine: Rejoice and be glad! ing issues of injustice and oppres— Glenn Pickett sion.

In contrast, peace lovers don’t like confrontation. They don’t want to address awkward or difficult issues. They especially don’t like feeling uncomfortable or challenging others. The risk for them in pursuing real peace is that it might be costly. They might even get involved with people and feel their pain. They may get hurt in the process of seeking lasting solutions. They prefer to cover over problems and hope that they will go away.

James describes “peacemakers” as being like farmers who are sowing seed for a harvest. This requires time and patience. But the outcome is a “harvest of righteousness”. This describes a life of peace and justice for both individuals and society. The Hebrew word for this is “shalom”. It is more than the absence of conflict. It is a deep seated connection and harmony between people, the creation and the Creator. The prophet Isaiah describes it as a setting in which, “the wolf and the lamb will feed together” (Isaiah 65:25)

The theologian, William Barclay is a preacher and writer of some note in the Church of Scotland. In part, here is what he said about this beatitude: "The blessing is on the peace-makers not necessarily on the peace-lovers. It very often happens that if a person loves peace in the wrong way, he succeeds in making trouble and not peace. We may, for instance, allow a threatening and dangerous situation to develop and our defense is that for peace's sake we do not want to take any action. There is many a person who thinks he is loving peace, when in fact he is piling up trouble for the future, because he refuses to face the situation and to take the action which the situation demands. The peace which the bible calls blessed does not come from the evasion of issues; it comes from facing them, dealing with them and conquering them. What this beatitude demands is not the passive acceptance of things because we are afraid of the trouble of

9 doing anything about them, but the active facing of things and the making of peace even when the way to peace is through struggle" (Daily Bible Study, Matthew, I, Westminster Press).

“Peacemakers who sow in peace raise a harvest of righteousness.”

Hymn Meditation: “Be Thou My Vision” Be thou my vision, O Lord of my heart; Naught be all else to me, save that thou art; Thou my best thought, by day or by night, Waking or sleeping, thy presence my light.

Be thou my Wisdom, and thou my true Word; I ever with thee and thou with me, Lord; Thou my great Father, and I thy true son, Thou in me dwelling, and I with thee one.

Riches I heed not, nor man's empty praise; Thou mine inheritance, now and always; Thou and thou only, first in my heart, High King of heaven, my treasure thou art.

High King of heaven, my victory won, May I reach heaven's joys, O bright heaven's Sun! Heart of my own heart, whatever befall, Still be my Vision, O Ruler of all.

— Ancient Irish Text

“Where there is no vision, the people perish, but whoever keeps the law is happy.” Proverbs 29:18.

For the Christian, vision is true awareness of Christ in all of His fullness and enabling power. This 8th century hymn text from Ireland is still meaningful for us today with its expression of a yearning for the prescence and leading of God in our lives. The earnest prayer is enhanced by such quaint but tender phrases as “Lord of my heart,” “Thy presence my light,” “bright heav’n’s Sun,” and “Heart of my own heart.” The text states that when we allow God to have first place in our lives, He becomes our treasure; we care no longer for the pursuit of riches or “man’s empty praise.” Christ came to offer sight to the blind. More than just clear vision for the physically blind, He gave vision to the spiritually blind as well. having been healed of our own blindness, “Let us fix our eyes on Jesus, the author and perfecter of our faith.” Hebrews 12:2

Anthem Meditation: “Blest Are They” Blest are they, the poor in spirit; Theirs is the kingdom of God. Blest are they, full of sorrow; They shall be consoled.

Blest are they, the lowly ones; They shall inherit the earth.

Blest are they, who hunger and thirst; They shall have their fill.

Blest are they who show mercy; Mercy shall be their.

Blest are they, the pure in heart; They shall see God. Blest are they who seek peace; They are the children of God. Blest are they who suffer in faith; The glory of God is theirs.

Blest are you who suffer hate, All because of me.

Rejoice and be glad; Yours is the kingdom; Shine for all to see.

Rejoice and be glad! Blessed are you; Holy are you!

Rejoice and be glad! Yours is the kingdom of God!

10

Call to Prayer : “Kyrie” God of grace, Lord of mercy, Your lovingkindness flows over all of your creation. Your love is offered freely calling all who love you into fullness of life, yet we act as if we alone are your beloved children. Forgive us when we seek to keep your gifts for ourselves alone. Remind us to be a light to the nations: to open the eyes of the blind, to free the prisoners from their chains, to bring hope to those who sit in darkness.

Amen.

Kyrie Eleison. Christe Eleison. Kyrie Elesion.

(Lord have mercy. Christ have mercy. Lord have mercy.)

Hymn: “In the Cross of Christ I Glory” “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.”

Galatians 6:14 The cross has been the most significant symbol of the Christian faith throughout church history. It is said that as many as 400 different forms and designs of it have been used.

Regardless of the design, the symbol of the cross should always remind us of the price that was paid by the eternal God for man’s redemption. “In the Cross of Christ I Glory” is generally considered one of the finest hymns on the subject. This hymn was written by John Bowring, one of the most remarkable In the cross of Christ I glory, towering o'er the wrecks of time; men of his day as well as one all the light of sacred story of the greatest linguists who gathers round its head sublime. ever lived. It is said that he When the woes of life o'er take me, could converse in over 100 hopes deceive, and fears annoy, different languages before his never shall the cross forsake me. death.

Lo! it glows with peace and joy.

John Bowring visited When the sun of bliss is beaming Macao, on the South Chinese light and love upon my way, Coast. There he was impressed from the cross the radiance streaming by the sight of a bronze cross adds more luster to the day. towering over the ruins of a once great cathedral. This cathedral, Bane and blessing, pain and pleasure, originally built by Portuguese colonists, had been destroyed by a by the cross are sanctified; peace is there that knows no measure, typhoon. Only one crumbling wall survived — the wall toped by the massive bronze cross. This scene greatly impressed Mr. Bowring, and joys that through all time abide. eventually inspired him to write this text.

In the cross of Christ I glory, “In the cross of Christ I glory, Towering o’er the wrecks of time; All towering o'er the wrecks of time; the light of sacred story Gathers round its head sublime.” all the light of sacred story This week, determine to allow the glory of Christ’s cross to be gathers round its head sublime.

— John Bowring evident in all that you do.

11

A Study of Art for the Lenten Season: Artwork Inspired by the Final Days of Christ

Week One: “The Last Supper� by Domenico Ghirlandaio, 1480 Domenico Ghirlandaio (1449 – 11 January 1494) was an Italian Renaissance painter from Florence.

Among his many apprentices was Michelangelo.

Ghirlandaio's full name is given as Domenico di Tommaso di Currado di Doffo Bigordi. Domenico was at first apprenticed to a jeweller or a goldsmith, most likely his own father. The nickname "Il Ghirlandaio" (garland-maker) came to Domenico from his father, a goldsmith who was famed for creating the metallic garland-like necklaces worn by Florentine women. In his father's shop, Domenico is said to have made portraits of the passers-by, and he was eventually apprenticed to Alessio Baldovinetti to study painting and mosaic.

In 1480, Ghirlandaio painted the Saint Jerome in His Study and other frescoes in the Church of Ognissanti, Florence, and a life-sized Last Supper in its refectory.

Ghirlandaio died at the age of 44 in 1494 and was buried in Santa Maria Novella. He had been twice married and left six children. One of his three sons, Ridolfo Ghirlandaio, also became a noted painter.

A fresco is a mural painting, done on plaster on walls or ceilings. Frescoes were often made during the Renaissance and other early time periods. The water based pigmented paint is applied onto fresh, wet lime plaster and the pigments become fused into the plaster as it dries and cures.

12 Ghirlandaio’s “Last Supper” as one of the early fresco renditions of this Biblical scene. Like most scenes from this early period, the characters are rather stoic and posed, but Ghirlandaio does begin to express movement and emotion in his painting.

Where he excelled is in his forced perspective which can be seen in his painted arches and patterned floor.

The central figure in the fresco is Jesus. The young, un-bearded apostle John rests his head on Christ shoulder. He is devastated by the discussion of Christ’s foretelling his death. James sits beside his brother John with a very worried expression. The hot-headed apostle Peter sits on the other side of Jesus. His knife is drawn in anger at the idea of Christ’s death. (Remember that Peter cuts of the ear of the guard when they come to arrest Jesus). Judas, the betrayer, sits alone across the table form Christ, looking rather defiant. In his hands, he clutches a purse containing his 30 pieces of silver.

In the lower left corner of the painting are water pitchers that would have been used by Jesus to wash the feet of the disciples before the meal.

There is also a cross engraved into the bench behind them.

In the upper right-hand corner of the painting, you will see a peacock sitting in an open window.

The peacock is an ancient Christian symbol. The many “eyes” on it’s tail feathers represents the allseeing God, who is looking down on this scene. The peacock is also a symbol of the resurrection, telling that this story is only the beginning.

When Jesus tell them that one of them will betray Him, some of the disciples point accusing fingers toward Judas, others seem to ask “Is it I? Surely not I, My Lord!” And there is one disciple sitting at the table who just seems bored ( I have no explanation for this one.)

— Robert Norris

13

Sunday, February 21 Second Sunday of Lent “Salt and Light” Matthew 5:13-16

“You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet.

14 “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that[a] they may see your good works and give glory to your Father who is in heaven.

“Light in the Darkness” Robert Norris, 2008

Hymn: “Fairest Lord Jesus”

“For by Him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by Him and for Him.” Colossians 1:16 This lovely hymn extolling the beauty of and virtues of Christ leads us to the praise and worship of our Fairest Lord Jesus, ruler of all nature, O thou of God to earth come down, “beautiful Savior.” The vivid comparisons of all the Thee will I cherish, thee will I honor, enjoyable sights of nature with Jesus, who is the very Thou, my soul’s glory, joy, and crown. source and essence of all beauty, fill us with awe.

Fair are the meadows, fairer still the woodlands, Then we are reminded that our Savior outshines all Robed in the blooming garb of spring. creations of God, including the hosts of angels. How Jesus is fairer; Jesus is purer, worthy he is of the deepest “glory and honor, praise Who makes the woeful heart to sing. adoration now and forevermore!”

Fair is the sunshine, fairer still the moonlight, The earliest publication of this German text is from And all the twinkling, starry host, 1677. A colorful story of this hymn being sung by the Jesus shines brighter; Jesus shines purer, 12th century crusaders on there way to the Holy Land Than all the angels heaven can boast. has been spread throughout Europe, but there is no Beautiful Savior, ruler of the nations, real evidence of this tale. The tune was made Son of God and Son of Man! popular in 1862, when Franz Liszt included the folk Glory and honor, praise, adoration, tune in his oratorio about John the Baptist’s mother, Now and forevermore be thine!

The Legend of St. Elizabeth. (Note the tune name given in our hymnal is ST. ELIZABETH.) Regardless of the origin of the text, Christians for centuries have been blessed with this worshipful and joyful text, which focuses our view on the fair Son of God who reveals to us the glory of the Father

14

“Sometimes a Light Surprises”

William Cowper (November 26, 1731 – April 25, 1800) was an English poet and hymnodist. One of the most popular poets of his time, Cowper changed the direction of 18th century nature poetry by writing of everyday life and scenes of the English countryside.

Like so many other creative Sometimes a light surprises the Christian while she sings; minds, he suffered from periods It is the Lord who rises of severe depression, and spent with healing in His wings: much of his adult life in and out When comforts are declining, of institutions. However, these He grants the soul again times of deep despair and his A season of clear shining, faith in a healing and saving to sheer it after rain.

Lord, led to the writing of these very personal and inspiring texts In holy contemplation — texts not filled with despair, we sweetly then pursue The theme of God’s salvation, but of hope. and find it ever new; In the city of Olney, John Set free from present sorrow, Newton (“Amazing Grace”) we cheerfully can say, invited Cowper to contribute to Let the unknown tomorrow a hymnbook that Newton was bring with it what it may. compiling. The resulting volume known as Olney Hymns was not published until 1779 but includes hymns such as "Praise for the FounIt can bring with it nothing tain Opened" (beginning "There is a fountain fill'd with blood") and But He will bear us through; "Light Shining out of Darkness" (beginning "God moves in a mysteriWho gives the lilies clothing ous way") which remain some of Cowper's most familiar verses. SevWill clothe His people too: Beneath the spreading heavens eral of Cowper's hymns, as well as others originally published in the No creature but is fed; "Olney Hymns," are today preserved in the Sacred Harp, including And He who feeds the ravens “Sometimes a light surprises.”

Will give His children bread.

One of the persisting images of the Epiphany season is that of Light shining in the darkness. For the Magi, it was a star; for the disciThough vine nor fig tree neither ples, it was Christ’s radiance, for William Cowper, it was hope from Their wanted fruit should bear, Though all the fields should wither, despair.

No flocks, nor herds be there; Yet, God the same abiding, His praise shall tune my voice; For while in him confiding, I cannot but rejoice.

— William Cowper

Hymn Meditation: “Longing for Light, We Wait in Darkness” The Light of Life

Read Ephesians 5:8-17 [Jesus] said, "I am the light of the world."

"You might as well throw that out!" I said in astonishment. My husband had just planted a Christmas gift, an amaryllis. When he opened the box, he had discovered that an eight-inch stem had been growing. Nourished only by the bulb, since the soil was in a plastic bag, the shoot had grown at a right angle from the bulb, and having had no light, it was sickly yellow. Its budding end lay across the rim of the pot. It was a sad sight.

"Let's see what it will do," he said, placing the pot in a sunny window.

In only three days something amazing had occurred. The plant had grown toward the light, its color had changed to green, the bud had become pink, and the stem was almost vertical. What caused this? Being in the light, of course!

For years I had read Jesus' words, "I am the light of the world," but this plant's transformation brought

15 me new understanding of the verse's significance. As we turn more and more toward the Light of the world, we grow, change, and receive new understanding and insight.

In time, we can become the persons we are meant to be.

Longing for light, we wait in darkness.

Longing for truth, we turn to you.

Make us your own, Your holy people, Light of the world to see.

Longing for peace, our world is troubled.

Longing for hope Many despair.

Prayer: Loving Spirit, thank you for Christ, the Light, who Your word alone has power to save us.

Make us your living voice. came to make clear the way to a truly fulfilled life. Amen.

—Margaret Tansley (Ontario, Canada)

—Upper Room February 1, 2010

Hymn: “O Word of God Incarnate”

Longing for food, many are hungry.

Longing for water, many still thirst.

Make us your bread, broken for others, Shared until all are fed.

Longing for shelter, many are homeless.

Longing for warmth, many are cold.

Make us your building, sheltering others, Walls made of living stone.

Anglican Bishop William Walsham How (1823-1897) is best know for one of the great All Saints Day hymns, “For all the saints who from their labors rest.” But he wrote many hymns Christ, be our light! during his life. This Oxford-educated clergyman had a Shine in our hearts. “high” view of Scripture as “O Word of God Incarnate” atShine through the darkness.

Christ. Be our light! tests. This hymn in praise Shine in your church Gathered today.

— Bernadette Farrell of the Bible is based on Psalm 119:105, “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.” It first appeared in a joint publication, Supplement to Psalms and Hymns (1867), with T.B. Morrell.

The first line of the hymn echoes John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.” Successive biblical metaphors elaborate the nature of the Word: “Wisdom” (James 3:17), “Truth” (John 14:6), “Light” (John 1:4), “lantern to our footsteps” (Psalm 199:105).

In stanza two, the church, given the Word from “our Savior,” becomes its custodian who is to lift the light “o’er all the earth to shine.” The Bible is a “sacred vessel” (originally “casket”) “where gems of truth are stored.” The Word paints a “heaven-drawn O Word of God incarnate, O Wisdom from on high, picture of Christ, [who is] “the living Word.”

O Truth unchanged, unchanging, O light of our dark sky: The final stanza is a prayer that petitions We praise you for the radiance that from the hallowed page, Christ to “make your church… a lamp of pur- A lantern to our footsteps, shines on from age to age. est gold” and to “teach your wandering pilThe church from you, dear Savior, received this gift divine; grims by this their path to trace.” Ultimately, the goal is eschatological, where we will see And still that light is lifted on all the earth to shine.

It is the chart and compass that, all life’s voyage through, Christ in heaven “face to face.”

Amid the rocks and quick sands still guides, O Christ, to you.

O make your church, dear Savior, a lamp of purest gold To bear before the nations your true light , as of old; O teach your wandering pilgrims by this our path to trace, Till, clouds and storms thus ended, we see you face to face.

—William W. How, 1867

16

Mother Teresa, a Life of Salt and Light A plump Indian businessman, dripping with gold and diamonds, came one day to visit Mother Teresa, fell at her feet, and proclaimed, “Oh, you are the holiest of the Holy! You are the super-holy one! You have given up everything! I cannot even give up one samosa for breakfast! Not one single chapati for lunch can I give up!”

Mother Teresa started to laugh so hard her attendant nuns grew scared (she was in her mid 80s and frail from two recent heart attacks). Eventually, she stopped laughing and, wiping her eyes with one hand, she leaned forward to help her adorer to his knees.

She said to him quietly, “So you say I have given up everything?” The businessman nodded enthusiastically. Mother Teresa smiled. “Oh, my dear man,” she said, “you are so wrong. It isn’t I who have given up everything; it is you. You have given up the supreme sacred joy of life, the source of all lasting happiness, the joy of giving your life away to others, to serve the Divine in them with compassion. It is you who are the great renunciate!” Flinging up his hands, the businessman ran out of the room.

The tremendous and simple secret that Mother Teresa was trying to communicate to the businessman is the message that she had gained the joy and peace that comes from serving God, and that was so much more than anything she had “given up” in her life. Lasting happiness springs only from true love and devotion to God, and to our neighbors. Mother Teresa expressed his devotion tirelessly in wise and compassionate action, healing others in body, mind, and spirit. She worked to heal both individuals and communities.

"There is a terrible hunger for love. We all experience that in our lives - the pain, the loneliness. We must have the courage to recognize it. The poor you may have right in your own family. Find them.

Love them."

"Before you speak, it is necessary for you to listen, for God speaks in the silence of the heart."

"Give yourself fully to God. He will use you to accomplish great things on the condition that you believe much more in His love than in your own weakness."

If you cannot feed a hundred people, feed just one.

Dear Jesus, help us to spread your fragrance everywhere we go. Flood our souls with your spirit and life.

Penetrate and possess our whole being so utterly that our lives may only be a radiance of yours.

Shine through us and be so in us that every soul we come in contact with may feel your presence in our soul. Let them look up and see no longer us, but only Jesus. Stay with us and then we shall begin to shine as you shine, so to shine as to be light to others. The light, O Jesus, will be all from you.

None of it will be ours. It will be you shining on others through us. Let us thus praise you in the way you love best by shining on those around us. Let us preach you without preaching, not by words, but by our example; by the catching force—the sympathetic influence of what we do, the evident fullness of the love our hearts bear to you. Amen.

17

A Study of Art for the Lenten Season: Artwork Inspired by the Final Days of Christ

Week Two: “Gethsemane” by Liz Lemon Swindle, contemporary artist Liz Lemon Swindle began her painting career in first grade. Her first exhibitions were on the refrigerator, encouraged by her father. In the early 1980s she tutored under renowned wildlife artist, Nancy Glazier. In 1992, Liz began painting a subject matter she had long desired to approach: her faith. Her paintings are now held in corporate and private collections around the world and have been published in countless magazines and books. Liz and her husband Jon have five children and thirteen grandchildren.

When I started this painting, I believed that Gethsemane was about the suffering of Christ. About the agony so intense that He trembled because of pain and bled from every pore. By the time I finished, I saw that the miracle of Gethsemane went beyond the suffering. The miracle was the love that brought Him there.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” (John 3:1617)

18 “They went to a place called Gethsemane and he said to his disciples, “Sit here while I pray.” He took with him Peter, James, and John, and began to be distressed and agitated. And said to them, “I am deeply grieved, even to death; remain here and keep awake.” And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him.” Mark 14:32-35

Jesus praying in Gethsemane is a common theme in the art world. We are all quite familiar with the many pictures and stained glass windows of Jesus kneeling at a stone with his face radiant and gazing into heaven with firm resolve to follow God’s will — “Not my will, but Thine be done.” Some even portray an angel holding out a cup which Jesus reaches for to “take the cup” which he longs to have taken from him. This may not be completely inaccurate after the decision has been made, but Mrs. Swindle paints the scene during the struggle and the agonizing prayer as Christ grapples with the knowledge of what is about to happen to him.

He could have run away. He could have kept his mouth shut or even denied the accusations that were coming. He could have avoided all the trouble to begin with, but his great, great love — the same love that bound him to the cross— held him in the garden to pray for another way to accomplish this dreadful task.

Mark tells us that Jesus “threw himself on the ground and prayed.” That is depicted in this powerful piece of art. You can feel the painful emotional prayer. You can see him clawing at the ground — the very creation formed by his own hands. He is surrounded by dark twisted shapes of olive trees. The ground is covered by red and white blooms — tears and sweat and blood that have fallen to the ground.

The choices he made were not simple or easy. The painful, agonizing struggle makes the decision so much more meaningful and powerful and makes that grace even more amazing.

19

Sunday, February 28 Third Sunday of Lent “Fulfillment of the Law” Matthew 5:17-20

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

Hymn Meditation: “Holy, Holy, Holy”

'Holy, holy, holy is the Lord God Almighty who was, and is, and is to come.” (Revelation 4:8).

These are the words of worship that believers will proclaim in heaven one day. This majestic text based on these words were written over 150 years ago by an Anglican minister, Reginald Heber, and it is still one of the hymns most frequently used in our corporate worship.

Worship is the cornerstone of a believer’s spiritual life. The bedrock of the local church is its worship service, and all aspects of the church’s ministry are founded here. It is only as a Christian truly worships that he begins to grow spiritually.

Learning to worship and praise God, then, Holy, holy, holy! Lord God Almighty! should be a believer’s lifetime pursuit. Our Early in the morning our song shall rise to thee. worship reflects the depth of our relationship Holy, holy, holy! Merciful and mighty, with God. We must learn to worship God not God in three persons, blessed Trinity! only for what He is doing in our own lives, but Holy, holy, holy! All the saints adore thee, above all for who He is — His being, character, casting down their golden crowns and deeds. around the glassy sea; The hymn tune NICAEA was written in 1861 by cherubim and seraphim falling down before thee, John B. Dykes. The name is given in honor of the which wert, and art, and evermore shalt be. council of Nicaea who met to discuss, debate, Holy, holy, holy! Though the darkness hide thee, and finally ratify the Nicean Creed. The core though the eye of sinful man thy glory may not see, subject of this historic church creed is the Trinity only thou art holy; there is none beside thee, of God. What we take for granted now was of perfect in power, in love and purity. great controversy then. This council has helped Holy, holy, holy! Lord God Almighty! to shape our understanding of who God is. With All thy works shall praise thy name, this greater understanding of God, who can in earth and sky and sea. help but fall on their knees and cry “Holy, holy, Holy, holy, holy! Merciful and mighty, holy is the Lord God almighty — God in three God in three persons, blessed Trinity.

— Reginald Heber Persons, blessed Trinity!”

20

Anthem Meditation: “Kyrie” “Give thanks to the Lord, for he is good; his mercy endures forever.” 1 Chronicles 16:34 “God have mercy on me, a sinner.” Luke 18:13 “Kyrie Eleison” is a very ancient prayer. It is part of the Latin mass, but it is not a Latin phrase — it is Greek.

(It is the only phrase in traditional mass that is not Latin.)

However, it’s origins are much older than the mass; it is much older than Christianity all together. The phrase means “Lord, have mercy.” It is used as a liturgical response that is spoken or sung. This phrase seams to be a common prayer response from Old Testament worship.

Examples of it’s use are found in: Psalm 4:2, 6:3, 9:14, 25:11, 121:3; Isaiah 33:2. It is continued in New Testament writings: (Matthew 9:27,20:30, 15:22; Mark 10:47; Luke 16:24, 17:13). The records of the early church indicate that it had solidified into a proper prayer response. The deacon would pray a short prayer and the congregation would respond with “Kyrie Eleison (Lord, have mercy.)”

It continued to develop into a three-fold prayer: Kyrie Eleison; Christe Kyrie Eleison.

Eleison; Kyrie Eleison. (Lord, have mercy; Christ, have mercy; Lord, have Christe Elieson.

Kyrie Eleison. mercy.)

Alleluia.

There is a beauty to the rhythm and repetition and response of this simple, yet foundational phrase. Grace and mercy.

Lord, have mercy.

This week during your prayer Christ, have mercy.

O sacred Head, now wounded, times, I encourage you to include Lord, have mercy.

With grief and shame weighed down, the meditative response of “Kyrie Now scornfully surrounded Eleison; Christe Eleison; Kyrie With thorns, thine only crown: Eleison.” Speak the words out loud and hear the rhythm How pale thou art with anguish, of the words. Reflect on God’s mercy and how that influWith sore abuse and scorn! ences us and impacts our lives.

How does that visage languish Which once was bright as morn!

“What does the Lord require of you, but to do justice, to love mercy, and to walk humbly with your God.” Micah What thou, my Lord, has suffered 6:8 —RN Was all for sinners' gain; Mine, mine was the transgression, But thine the deadly pain.

Lo, here I fall, my Savior!

'Tis I deserve thy place; Look on me with thy favor, Vouchsafe to me thy grace.

Hymn Meditation: “O Sacred Head Now Wounded”

What language shall I borrow To thank thee, dearest friend, For this thy dying sorrow, Thy pity without end?

O make me thine forever; And should I fainting be, Lord, let me never, never Outlive my love for thee.

“And when they had plaited a crown of thorns, they put it upon his head, and a reed in his right hand; and they bowed the knee before him, and mocked him, saying, ’Hail, King of the Jews!’ And they spit upon him, and took the rred, and smote him on the head.” Matt. 27:29-30 It is difficult to join our fellow believers each Lenten —German Chorale sason in the singing of this passion hymn without being moved almost to tears. For more than 800 years these

21 worshipful lines from the heart of a devoted medieval monk have portrayed for parishioners a memorable view of the suffering Savior.

“O Sacred Head” was part of the final portion of a lengthy poem that addressed the various parts of Christ’s body as he suffered on the cross. The seven sections of the poem considered his feet, knees, hands, side, breast, heart, and head. The stanzas of the hymn were translated into German in the 17th century and from German into English in the 19th century. God has preserved this exceptional hymn, which has led Christians throughout the centuries to more ardent worship of his Son. This melody by Hans L. Hassler was used as the theme for Bach’s St. Matthew’s Passion, and is known as the PASSION CHORALE. It has been adopted as one of the most moving hymns for Holy week ever since Bach Passion premiered in 1729.

Detail from “Christ and the Rich Young Ruler” Heinrich Hoffman, 1889

— Kenneth W. Osbeck, “Amazing Grace

Hymn Meditation: “What Wondrous Love Is This” 'Greater love has no one than this, that he lay down his life for his friends.” John 15:13 This beloved hymn, with its plaintive modal sound, is one of the best known of our authentic American folk hymns. Like all true folk music, the origins of this text and music remain unknown.

It is simply the product of devout people who, What wondrous love is this, O my soul, O my soul, when reflecting seriously on the sacrificial gift of What wondrous love is this, O my soul!

God’s Son, respond spontaneously with amazed What wondrous love is this that caused the Lord of bliss adoration for the “wondrous love.” One typical To bear the dreadful curse for my soul, for my soul, folk hymn characteristic found in these words is To bear the dreadful curse for my soul. the repetition of key phrases such as “o my soul” What wondrous love is this, O my soul, O my soul, and I’ll sing on.” Since folk music is generally What wondrous love is this, O my soul! learned aurally without the assistance of the What wondrous love is this, that caused the lord of life To lay aside his crown for my soul, for my soul, printed page or music notation, such repetition To lay aside his crown for my soul. was an effective learning tool. The hymn fist appeared in 1835 in a collection titled William To God and to the Lamb, I will sing, I will sing, To God and to the Lamb, I will sing.

Walker’s Southern Harmony. These simply stated To God and to the Lamb who is the great I AM, words with their appealing music have since While millions join the theme, I will sing, I will sing, ministered to people everywhere, extolling the While millions join the theme I will sing. profound truth of Christ’s love for each of us. And when from death I'm free, I'll sing on, I'll sing on, Reflect again on the wondrous love of Christ in And when from death I'm free, I'll sing on.

And when from death I'm free I'll sing and joyful be, your behalf.

And through eternity I'll sing on, I'll sing on, And through eternity I'll sing on.

— USA Folk Hymn

22

A Study of Art for the Lenten Season: Artwork Inspired by the Final Days of Christ Week Three: “Kiss of Judas”

by Jean Bourdichon Jean Bourdichon

b. 1457, d.

1521 Tours, France

Over the course of a career that lasted nearly forty years, Jean Bourdichon served as official court painter to four successive French kings: Louis XI, Charles VIII, Louis XII, and François I. As court painter, he designed stained glass windows, coins, and gold plate, illuminated manuscripts, and executed independent paintings.

Charles VIII set up a workshop for him in his castle at Plessis-lès-Tours and gave large dowries to Bourdichon's daughters, and Bourdichon himself became a wealthy landowner. Although he is recorded as having received commissions for as many as forty paintings in one year, only one of his panel paintings is known to survive. Thus he is today known primarily from his work in manuscripts.

Jean Bourdichon was best known for manuscript illumination of exquisite refinement and cosmopolitan sophistication. His books of hours mark the transition from the Middle Ages to the Renaissance. Such richly decorated prayer books were favored by royalty, nobility, and the rich merchant classes who continued to prefer manuscripts to printed books as aids to their daily devotions. This painting is found in the “Book of Hours of Anne of Brittany” created for Queen Anne.

23 Judas’ kiss is another of the spectacular night scenes in the Great Hours of Anne of Brittany. Beneath a star-studded sky in which even the moon can be seen, the lamps and torches carried by soldiers illuminate the tragic scene of Christ’s arrest. The masterly play of light and shadow that contrast sharply, particularly in the foreground, contributes to the drama of the scene.

Judas can be seen clutching his bag of silver. He identifies Jesus with a kiss, an intimate act that magnifies the depth of betrayal by a close and trusted friend. Jesus had spent the last several hours praying and wrestling with the decision to follow the path laid out before him.

Peter, who could not even stay awake and pray with Christ (and who will soon deny knowing Him) is willing to die for Christ and attacks a guard, cutting off his ear. Even in the midst of betrayal and arrest, Jesus takes pity on the soldier and heals the impetuous wound.

The city of Jerusalem can be seen in the background where the building with its centralized layout representing the Temple of Solomon stands out.

Christ’s face expresses goodness, pardon and the serious understanding and acceptance of everything that is happening around him.

The Season of Lent: Palms and Ashes The season of Lent begins with Ash Wednesday. Ashes serve as a dual symbol for both sin and death.

There are numerous Old Testament references of the use of ashes to signify repentance.

The pastor’s declaration: “Remember that you are dust and to dust you shall return” calls us toward humility. Paul reminds us that all of our greatest achievements are ‘filthy rags.” So too, the greatest and the least of us are “dust and to dust we shall return.” In Genesis, the Creating God formed Adam from the dust of the earth.

The psalmist calls to this same Creator asking God to “Create in me a clean heart.” (Ps 51:10) The HOPE of the ashes is found in this “re-creation.”

God takes our ashes of sin and humility, breathes His life into them and we become “new creatures.”(2 Cor 5:17) Palm Sunday comes toward the end of Lent. It is a celebration of Christ’s entry into Jerusalem. However, all too quickly the shouts of “Hosanna” are transformed into “Crucify Him!” To signify this transformation, this year’s palm branches, with their shouts of “Hosanna”, are burned and become next years’ ashes of repentance and humility.

Purple Purple is the seasonal color for Lent.

The color purple should remind us of Christ’s kingship and sovereignty. He is worthy of all praise. Even the angels in heaven hide their faces in the presence of a holy God (Isaiah 6). Christ deserved a purple robe, but received purple bruises.

He deserved a golden crown, but received a cruel crown of thorns. He deserved shouts of “Holy, holy, holy is the Lord God Almighty,” but received shouts

of “Crucify Him!” This King who deserved gold, frankincense, and myrrh, received a cross, a whip, and a spear. The color purple should remind us that Christ did not receive wha He deserved. It should also remind us that we as Christians also do not receive what we deserve. What do we deserve? In Christ, what have we received? Praise be to God!

O Word of Life, Now Called the Cross O Word of Life, now called the cross, thou ever upright, ever raised on high, eternally above! O Cross, most skillfully devised instrument of salvation, given to us by the Highest! O Cross, invincible trophy of Christ's conquest of his foes! O Cross, life-giving tree, with its roots planted in earth, and its fruits treasured up in heaven! O Cross, most venerable sweetness and sweet name! O Cross most worshipful, who brings the unworthy to God! O Name of the cross, hidden mystery! O ineffable grace that is expressed in the nave of the cross! O nature of man that cannot be separated from God! O love ineffable, inseparable, that cannot be declared by unclean lips! We will declare Thee for what thou art; we will not keep silence on the mystery of the cross which was always in the world. And thou, O Cross, wilt be unto us no mere cross of wood to slay the body of earthly matter but the cross of light that lifts man from things of earth to the matchless wonders of eternity. Amen.