Idle tales

Members can also join the Facebook Group for additional updates and fellowship! RSS Feed. An Idle Tale? You have left your home and your family and traveled with him from town to town. You have witnessed his miracles. You have watched him debate with the Pharisees, Sadducees, priests, and scribes. You have listened to his Sermon on the Mount and his parables. You have eaten with him. You have watched the conflict with the religious and civil authorities escalate, reaching its climax when Jesus cleansed the temple. You have been fearful, wondering what would happen to your beloved Jesus.
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Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. But these words seemed to them an idle tale, and they did not believe them. Today is the day of the Resurrection.
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I was sitting in a meeting with about 20 other women. Some of them were women in positions of power— there was a local city mayor, a state senator, and women with positions of authority in local businesses and non-profits. We had all been part of this great moment when we marched on behalf of women, children, people of color, the poor, the disenfranchised, even Mother Earth. We had all been there to be a collective voice for the voiceless. We had all been a part of this amazing experience, and we were meeting that night, a few months later, to talk about how to take that one moment and turn it into a movement. The meeting got off to a decent start. We were asked to go around the room and talk about what impressed us the most about our experience at the march. There were a lot of inspiring comments, and when it got to be my turn, I answered earnestly and honestly. I spoke about how impressed I was with the tone of the event—how the overwhelming energy of the day was positive and hopeful—that people were joyful in that moment, and that people were kind to each other despite the over-crowded streets and the chaotic nature of the day. Maybe I got a bit carried away, but I talked about how great it would be if we could take the energy and tone of that moment—the energy of joy, hope, love, and universal kinship— and apply that to our political efforts for positive change.

Luke Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:. Genesis And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law. And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. New International Version But they did not believe the women, because their words seemed to them like nonsense. English Standard Version but these words seemed to them an idle tale, and they did not believe them. Berean Study Bible But their words seemed like nonsense to them, and they did not believe the women. Berean Literal Bible And their words appeared before them like folly, and they did not believe them. New American Standard Bible But these words appeared to them as nonsense, and they would not believe them. New King James Version And their words seemed to them like idle tales, and they did not believe them.

Post a Comment. Sunday, March 31, An Idle Tale? It is difficult to believe in the resurrection of Jesus from the dead. These were the folks to whom Jesus repeatedly foretold his death and resurrection — as the messengers pointedly reminded the women at the tomb. Yet, even they thought it was an idle tale. The news of the resurrection of Jesus is a disturbing word. We work very hard to find ways to explain it away. The logic of the resurrection narratives themselves proceed from the assumption that people will not believe.

They try to answer the objections to the resurrection posed in their own time. So, the evangelists tell us that the authorities posted guards at the tomb. This was not a ghost. As first century people, the apostolic witnesses to the resurrection were not trying to record history. They, like their contemporaries, were far more interested in the meaning of events.

What does it mean for me, for us, that Jesus rises, is seen, heard, touched? This question is as challenging to our 21 st Century minds as it was to our first century ancestors — perhaps even more so, given how deeply shaped we are by the ethos of scientific materialism. Like Peter, our impulse is to investigate ourselves. He is amazed to find the tomb empty, but amazement is not yet belief. The news of the resurrection of Jesus is difficult to believe.

We resist accepting it, though not necessarily because of its miraculous nature. There are plenty of phenomena that science can at best describe, but not explain or interpret their meaning. We accept the Big Bang theory, but do we understand it? Does the theory really reduce the mystery of there being something rather than nothing? We accept the theory of evolution, but are we any less amazed by the transition from inanimate matter to animate life, not to mention consciousness?

I think we resist the news of the resurrection, not because it is a mystery, but because of the order of magnitude of the mystery and its implications for our lives. It signifies a degree of transformation akin to that of the moment just before, and just after the Big Bang, expressing even greater possibilities for human being than that wrought by the breakthrough from brain to mind.

We resist the news of the resurrection of Jesus because we are not altogether certain we want to experience that much transformation. The transformation of which I speak is not simply surviving death — life after death — though it includes it. In Jesus time, everybody was thought to survive death, experiencing a shadowy, gray existence in a dimension of reality called Sheol. Sheol is like living in Daly City and its always summer. Resurrection is about being changed to a degree we cannot really imagine.

The change is so great that the disciples have a very hard time recognizing the Risen Christ. Gregory Mayers offers an analogy to help us grasp this transformation. It was a comfortable, safe life, one that we enjoyed very much and did not want to end. It was a completely different life than the one we live now. While there is physical and mental continuity, we have developed in such a way as to be nearly unrecognizable to our pre-natal selves. Things that are obvious and visible to us now were not obvious or visible to us then.

Imagine twin babies having a conversation together two weeks before their birth about what it will be like to be born. It would be inconceivable to them. Their conversation would in fact be a lot like our conversations about death. Birth is like dying. Our life today is the afterlife of life in the womb. If birth is like dying, might not dying be like birth? The afterlife of Jesus is not an idle tale. It is a model. It provides the pattern for what our own transformation entails. Paul describes the life that we are living now as a seed and resurrection life as the tree that the seed becomes.

There is continuity between the seed and the tree; the seed contains within itself all the potential that the tree will actualize — but what a change! Paul also speaks of resurrection life as a new creation, a dying to an old way of being and birth into a new way of being that begins now and continues through death and beyond. The resurrection of Jesus opens the way into this new creation, not only for us, but also for the whole universe.

It inaugurates a new creation on a cosmic scale. Talking about the resurrection life is like two twins in the womb talking about birth. It is difficult to understand.

They are forced out — pushed and pulled by a power greater than themselves whose loving intention is that they move through the pain and loss of this transition so that they can realize their full potential for abundant life. Jesus is the model for this resurrection life, the beginning of the new creation, the definitive sign that the endless, unconditional love of God is a creative power that transcends even death.

There is no barrier to this love. It is always coming to expression in ever-renewed life. It is manifest in you and me. You are an expression of divine love. Jesus comes to show us the way through the birth canal, dying to loveless life, so that we may share in the abundant life for which we were created.

Our life is meant to be a completely transparent expression of the love of God. That is resurrection life. Resurrection is difficult because it pushes and pulls us into a process of. It requires us to acknowledge all the loveless dimensions of the life we are currently living. We cling to the identity we have secured on the basis of this lovelessness. It is comfortable. It is what we know. Sharing in resurrection life is about learning to love and forgive as Jesus does, and discovering how often we fail to do it adequately.

It is a slow dying of our loveless self, and becoming ever more transparent to the love of God that is beyond our grasping but shines through us when it is freely accepted.

In his resurrection, we see that nothing can stop this love from making all things new: from making you and me new! With God, there is no life before and after death, there is only life — eternal life overflowing into each and every moment. It is our lovelessness that obstructs our capacity to see and enjoy this life. Resurrection is not an escape from reality into another world, an idle tale to sooth us. It is the revelation of the inner dynamic and ultimate nature of reality.

In the words of the Orthodox Easter hymn:. Posted by The Rev. Labels: sermons. No comments:. Newer Post Older Post Home. Subscribe to: Post Comments Atom.

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