G O O D
F R I D A Y
G E R M A N C H U R C H A T L A N T A 1
Pre-recorded Welcome Pastor Dorothea Lotze-Kola
Song: Were you there?
African-American Spiritual
Bernadette and Dirk Quartemont Were you there when they crucified my Lord? Oh, sometimes it causes me to tremble… Were you there when they nailed Him to the Cross? Were you there when they laid Him in the tomb? Were you there when the stone was rolled away? The First Three Words of Jesus on the Cross Lukas 23: 32-34 Zusammen mit Jesus wurden auch zwei Verbrecher zur Hinrichtung geführt. Sie kamen an den Ort, der Schädelhöhe heißt; dort kreuzigten sie ihn und die Verbrecher, den einen rechts von ihm, den andern links. Jesus aber betete: Vater, vergib ihnen, denn sie wissen nicht, was sie tun! Lukas 23:39-43 Einer der Verbrecher, die neben ihm hingen, verhöhnte ihn: Bist du denn nicht der Christus? Dann rette dich selbst und auch uns! Der andere aber wies ihn zurecht und sagte: Nicht einmal du fürchtest Gott? Dich hat doch das gleiche Urteil getroffen. Uns geschieht recht, wir erhalten den Lohn für unsere Taten; dieser aber hat nichts Unrechtes getan. Dann sagte er: Jesus, denk an mich, wenn du in dein Reich kommst! Jesus antwortete ihm: Amen, ich sage dir: Heute noch wirst du mit mir im Paradies sein. 2
Two other men, both criminals, were also led out with him to be executed. When they came to the place called the Skull, there they crucified him, along with the criminals – one on his right, the other on his left. Jesus said, “Father, forgive them, for they do not know what they are doing.”
One of the criminals who hung there hurled insults at him: “Aren’t you the Christ? Save yourself and us!” But the other criminal rebuked him. “Don’t you fear God,” he said, “since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong.” Then he said, “Jesus, remember me when you come into your kingdom.” Jesus answered him, “I tell you the truth, today you will be with me in paradise.”
Johannes 19:25-27 Bei dem Kreuz Jesu standen seine Mutter und die Schwester seiner Mutter, Maria, die Frau des Klopas, und Maria von Magdala. Als Jesus die Mutter sah und bei ihr den Jünger, den er liebte, sagte er zur Mutter: Frau, siehe, dein Sohn! Dann sagte er zu dem Jünger: Siehe, deine Mutter! Und von jener Stunde an nahm sie der Jünger zu sich.
Song: Dort am Kreuz
Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to his mother, “ Dear woman, here is your son,” and to the disciple, “Here is your mother.”
Text and Music: Edgar Breitenbach, Simon Wilhelm, Lara Neumann
Wie kann ich Dir jemals danken, Herr Für das Opfer, das Du gabst? Deine Liebe hast Du offenbart Als Du für meine Sünde starbst Dort am Kreuz gab die Liebe alles hin Durch das Kreuz kann ich Deine Gnade sehn Durch Dein Blut hast Du mich rein gemacht Und der Weg zu Gott ist frei Alles Alte ist Vergangenheit Ich bin von aller Schuld befreit Du hast mich erlöst, der Tod ist besiegt Nichts kann mich trennen von Dir, weil Du mich liebst
The Last Four Words of Jesus on the Cross
Markus 15:33-34 Als die sechste Stunde kam, brach eine Finsternis über das ganze Land herein bis zur neunten Stunde. Und in der neunten Stunde schrie Jesus mit lauter Stimme: Eloï, Eloï, lema sabachtani?, das heißt übersetzt: Mein Gott, mein Gott, warum hast du mich verlassen? 3
At the sixth hour darkness came over the whole land until the ninth hour. And at the ninth hour Jesus cried out in a loud voice, … “My God, my God, why have you forsaken me?”
Johannes 19:28-29 Danach, da Jesus wusste, dass nun alles vollbracht war, sagte er, damit sich die Schrift erfüllte: Mich dürstet. Ein Gefäß voll Essig stand da. Sie steckten einen Schwamm voll Essig auf einen Ysopzweig und hielten ihn an seinen Mund.
Later, knowing that all was now completed, and so that the Scripture would be fulfilled, Jesus said, “I am thirsty.” A jar of wine vinegar was there, so they soaked a sponge in it, put the sponge on a stalk of the hyssop plant, and lifted it to Jesus’ lips.
Johannes 19:30 Als Jesus von dem Essig genommen hatte, sprach er: Es ist vollbracht! Und er neigte das Haupt und übergab den Geist.
When he had received the drink, Jesus said, “It is finished.” With that, he bowed his head and gave up his spirit.
Lukas 23:44-46 Es war schon um die sechste Stunde, als eine Finsternis über das ganze Land hereinbrach - bis zur neunten Stunde. Die Sonne verdunkelte sich. Der Vorhang im Tempel riss mitten entzwei. Und Jesus rief mit lauter Stimme: Vater, in deine Hände lege ich meinen Geist. Mit diesen Worten hauchte er den Geist aus.
It was about the sixth hour, and darkness came over the whole land until the ninth hour, and the sun stopped shining. And the curtain of the temple was torn in two. Jesus called out with a loud voice, “Father, into your hands I commit my spirit.” When he had said this, he breathed his last.
Song: The Old Rugged Cross On a hill far away stood an old rugged cross The emblem of suffering and shame And I love that old cross where the dearest and best For a world of lost sinners was slain So I'll cherish the old rugged cross Till my trophies at last I lay down And I will cling to the old rugged cross And exchange it some day for a crown To the old rugged cross I will ever be true It's shame and reproach gladly bear Then he'll call me someday to my home far away Where his glory forever I'll share
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Text and Music: George Bennard
Meditation 2 Kor 5,19-21 Denn Gott war in Christus und versöhnte die Welt mit ihm selber und rechnete ihnen ihre Sünden nicht zu und hat unter uns aufgerichtet das Wort von der Versöhnung. So sind wir nun Botschafter an Christi statt, denn Gott ermahnt durch uns; so bitten wir nun an Christi statt: Lasst euch versöhnen mit Gott! Denn er hat den, der von keiner Sünde wusste, für uns zur Sünde gemacht, auf dass wir in ihm die Gerechtigkeit würden, die vor Gott gilt.
…that is, in Christ God was reconciling the world to himself,] not counting their trespasses against them, and entrusting the message of reconciliation to us. So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
Song: Wir lieben und verehren Dich
Text: Gitta Leuschner Melodie: Gee Baas
Wir lieben und verehren Dich, Christus, unser König. Und wir folgen Dir zusammen, wir folgen Dir zusammen, und wir folgen Dir zusammen, Christus, unser König. Und wir geben Dir Ehre, wir geben Dir die Ehre und wir geben Dir die Ehre, Christus, unser König. Und wir geben unser Leben, wir geben unser Leben und wir geben unser Leben, Christus, unser König.
Intercessory Prayer and Blessing Crucified God, we stand at your feet under the cross. The nails are drilled through your bones. We are looking up to you and ask you: Have mercy on all who are guilty, Whether they have forgotten Or whether they are fleeing from themselves and their memories. 5
Crucified God, we stand at your knees under the cross. You are hanging on the wood, Struggling for breath. We are looking up and ask you: Have mercy on all who cannot forgive, not others and not themselves. Crucified God, We stand at your hands Under the cross. Hands that have healed and have blessed. We are looking up and ask you: Have mercy on all you can’t hope anymore, All whose eyes have become dark and Whose last reality is powerlessness. Crucified God, We stand at your side Under the cross. Your side is wounded, injured by a spear. We are looking up and ask you: Gekreuzigter Gott, bei deiner Seite stehen wir unter dem Kreuz. Sie klafft offenen, mit einer Lanze aufgerissen. Wir schauen auf und bitten: Have mercy on all who are being tortured For whom life has become an endless suffering through others. Crucified God, we are standing close to your chest under the cross. We see your struggle onto death. We are looking up and ask you: Have mercy on all Who are struggling for breath in the hospitals, Whose days are darkened by pain and weakness And who cannot think nor imagine a way out.
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Crucified God, we are standing close to your heart under the cross. A last increased pulse, and then it stops beating. We are looking up and ask: Have mercy with all who are ill unto death And with all who long to die. Crucified God, we are standing in front of your face under the cross. Quiet and pale is your face, your lips are slightly opened as if you still wanted to say something. We are looking up to you and ask: Have mercy on all for whom the cross is a barrier to find God, for all who cannot see God in powerlessness and for whom reconciliation is a foreign word. God who died, where you died and where you are missing, your cross is still standing. Where you are no longer, we hope for your appearing. Your silence fills us with silence in front of you. I cannot comprehend the cross, the suffering. But I am staying here. I am trying to endure being here. As we are staying here with you, please, stay with us. Amen
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MEDITATION Until the last moment, the disciples had hoped for a miracle. Until the very last they had hoped that God would intervene and would prevent the worst. Certainly, they knew how dangerous it had been to journey to Jerusalem during the Pessac celebrations. During the Pessac week the air is sizzling. Ten times the amount of people as usual are swarming the city, pray in the temple and stay overnight in the hostels or in the gardens of the city. The pilgrim masses are in a heightened mood. And the Roman occupiers are equally tense. They carefully observe the situation, ready to stop any rebellion in its very beginning. For someone like Jesus, who some consider to be the Messiah, Jerusalem during these days is a dangerous place. It is very likely that he would be arrested and would be charged right away. This fear is constantly present with the disciples with everything they do that week in Jerusalem. At the same time, they are still filled with hope and believe that a miracle might be possible. Maybe God will intervene, before the worst will happen. But then the garden in Gethsemane, when Judas came and with him the soldiers. Then the betrayal, and the disciples felt that it became very tight. And all hope died gradually, when Jesus was led away into the interrogation rooms and then the torture chambers. The miracle does not happen. Nothing and nobody are saving Jesus. What is happening is the cross and the pain. And then the most gruesome death that the Romans only used for criminals who they considered the worst and the least. II. 25 years later Paul is writing to the Corinthian Christians: 2. Corinthians 5: 19-21: God was reconciling the world to himself in Christ, not counting people's sins against them. And he has committed to us the message of reconciliation. 20 We are therefore Christ's ambassadors, as though God were making his appeal through us. We implore you on Christ's behalf: Be reconciled to God. 21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. Back in those ancient times, 25 years was considered a very short time. And yet much has happened since the day that Jesus was executed on Golgotha. The Easter and the Pentecost experiences have led to the growth of many Christian communities in several large cities: In Corinth and Rome, in Ephesus and in Philippi.
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What had looked like an ending, had become a new beginning. And yet, the Christian communities had to find a way to understand what happened back then on Golgotha. For even 25 years later the Romans were still crucifying people, and everybody could see, hear and even smell how horrible this kind of execution was. A redeemer, the Messiah on a cross? For many people during Paul’s lifetime an absurd thought. For the Christians the cross remained a spiritual obstacle, despite the 25 years that had passed in the meantime, and despite the new beginnings that were hidden in this ending. For what kind of redeemer was Jesus who died so horribly and disgraceful? And what kind of God was that who did not demonstrate any power or mercy at that time! Over and over again the Christians are trying to understand the crucifixion of Jesus. They are attempting to understand what happened on Good Friday and why Jesus had to die and how in the world it could be that in this catastrophic event a new beginning was hidden and present. Even Paul is trying to understand, and that many times. In nearly every letter that we have from Paul, he is trying to make sense of it. He offers different images and different explanations. And now also this: God has reconciled the world to himself in Christ. He has committed to us the message of reconciliation. 20 We are therefore Christ's ambassadors and implore you on Christ's behalf: Be reconciled to God! III. Reconciliation is a bright and peaceful word. So bright and peaceful that we can easily forget how hard reconciliations often have to be sought and how many are still outstanding and how long it often takes, namely years, until reconciliation becomes possible: And then the word suddenly sounds different and really difficult and heavy: How does reconciliation look like when a family lost their beloved husband and father to the corona virus, after he was a bus driver and passengers coughed on him? Reconciliation, really? How does reconciliation come about when a nurse asks twice to be given a Corona virus test but is denied it each time, and then dies of the illness? Reconciliation, really? IV. When Paul interprets what happened on the cross as reconciliation, it can be easily misunderstood. As if he offered us a friendly and calming image to understand 9
Good Friday. But reconciliation is anything else but harmless. Before reconciliation there are often catastrophic events that happened. And if reconciliation is possible, it is often painfully fought for and it remains fragile. And so, I do not see Paul’s talk about reconciliation as a calming attempt, but as an imposition. It is an imposition for my faith. For in my view the crucifixion of Jesus has not lost any of its horror. Until today we can lose our faith based on what happened back then. As bizarre as this might sound: Especially the cross can endanger my relationship with God over and over again, because it stands so against many things that I and many others connect with the word “God”: Glory, majesty and most of all power to intervene in the world and its workings. But on the hills of Golgotha there was nothing of that to be experienced. When Paul is writing: Let yourself be reconciled with God, then I am hearing in his word a beckoning to expose ourselves over and over again to this God who suffered instead of acted, and who chose to be a victim rather than intervene. This is the imposition that are hidden in Paul’s words – the main imposition for my understanding of God. And also, my intellect resists strongly against this talk of the cross as reconciliation. For what does this mean? Why and how does God reconcile God self in this death with this world? We all know the categories that are often being used to explain this to us. Categories like “Substitution, atonement or sacrifice”. But Paul does not use these words here in the letter to the Corinthians. He is silent about “why” and „how“ the death of Jesus has reconciling power. He only throws a few theological terms on paper, without elaborating on them. It becomes evident in all the attempts, in the struggling of Paul with this subject in all of his letters, that each meaning making of the events on Golgotha can only remain exactly that: attempts. They can only be temporary efforts to capture something that goes beyond our understanding: namely, why Christ had to suffer this ending and why out of his suffering so much good and so much hopeful could have come about. V. Paul wrote the letter to the Corinthians 25 years after the events of Golgotha. And in between his letter and our Good Friday today there are hundreds of years. And despite this long timespan, I believe, the cross has not lost any of its horror. 10
Our explanations bounce off the cross, just like Paul’s words don’t really land. No meaning making, no explanation can undo what happened back then and what happens still. How many miracles do not happen? How often humans cry for help, but no help comes. This is hard to endure, no question. Yet I believe that this is what Good Friday is actually about: To endure this. To endure looking at the cross. To allow for this imposition. Everything else seems like fleeing. As if we run away from the suffering of Jesus and also from the suffering of all the others who die innocently. But exactly that I don’t want to do. Today I am not running. Today I will remain here, under the cross, with you. One full hour. I hear your story. I sing the songs. I try to endure witnessing what was done to you, Jesus. My faith lives from the belief that this ending became a new beginning. I cannot comprehend this. But I will remain here. Amen
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