Jason Byassee

THE WEEKS AFTER EASTER have always been especially important. Think of the first Easter—the bewildered disciples spent seven weeks being taught by a crucified and resurrected person. It must have been amazing, slightly unbelievable, then gone too soon. In the ancient church, Easter was a time for the newly baptized to immerse in the church’s odd and distinctive teachings. We dunked you—and then told you what that means. First Peter was originally a baptismal manual, a guidebook on the way to being the sort of peculiar people God wants (1 Peter 2:9). We do well during this month to look for extra opportunities for teaching. What does it mean to be baptized into a dead-and-alive-again person?

One thing it means in our own strange days is to craft creative ways to care for God’s beloved poor. We are experiencing a shredding of our country’s social safety net. Say whatever you like about it politically—the reality is there are more poor in more need. Someone is going to have to help. Why not us? It’s commanded in our Bible and our church’s heritage. There will be more of them, trust me. Our neighbors will notice and get curious about this Jesus about whom we teach. God desires a people of mercy who adore the poor, who treasure creation, who notice the dignity in every single human face. Not because it’s nice. But because God has a human face.

[ May 7 ]

Sacred Sheep?

Acts 2:42-47; Psalm 23; 1 Peter 2:19-25; John 10:1-10

GIVEN THAT WE'VE ALL just had a face full of Christmas lights, most folks would be surprised to learn that in the church, Epiphany is traditionally the season of light (not lights—you can put them away). Epiphany is designed to put us in the position of those who first met Jesus on whom light slowly dawns. What? You mean the carpenter’s son, Mary’s boy? He’s the one to redeem Israel and bring justice to every last human being on earth?! There is so much light here it is hard to see all at once. Epiphany acts as a light dimmer, waiting for our eyes to adjust, trying to keep us only slightly uncomfortable, but not overwhelmed.

Some churches have a practice of announcing a sermon series for January that can attract new people—something on sex or politics, for example. Advertise it at Christmas and then deliver with your best in the new year. That’s when folks are open to new things, and best of all for us, God illumines us at Epiphany. Learning who God is throws light on who our neighbor is—one in whom divine light shines, who is therefore endlessly deserving of our respect and adoration.

Embrace Church in Sioux Falls, S.D., talks about money in January. It seems suicidal. But folks are financially hungover from the holidays, and need help. And the gospel’s words about money are good news all the time, not just in “stewardship season” or at the year-end budget rush.

[ January 1]

All Rachel's Children

Isaiah 63:7-9; Psalm 148; Hebrews 2:10-18; Matthew 2:13-23

NEW YEAR'S RESOLUTIONS don’t often last. They are born in good intentions, but we are weak, fragile creatures, and habits are hard things to break.

THERE IS SOMETHING SPACIOUS about the gospel viewed through the keyhole of repentance. Something to the spare, Spartan spaces that mark a season of penitence. One chapel I know turns its altar so the people can see Jesus’ dying words: “I thirst.” Another adorns its sanctuary with a bare tree, not a leaf on it. The signs are those of severity. We make a hash of this world. We leave it bare. There is no health in us.

Lent says the tree will not always be bare. We will not always be health-less. And Jesus will not always thirst. Augustine of Hippo says Jesus thirsts for those gathered around him—he longs to drink them in, make them part of his body. That is, Jesus’ own murderers, the oblivious passers-by, his fellow convicts (his own disciples are long gone).

Lent is long. If you’re like me or my church, our Lenten devotions have grown a bit tepid by now. These final weeks are good times for renewal. The first weeks of Easter, in the ancient church, were a time when the newly baptized would gather daily to marvel at the wonders of their new faith. So too can we.

It’s been a year of strange happenings, politically and culturally. Our inclination is to lash out. There is plenty of blame to be distributed. Lent asks us to lash in. We are the first at fault, whoever we are. And then to praise. Try though we might, we cannot stop the Lord of life. And neither can anyone else.

THE “DOG DAYS” OF SUMMER refers to more than the weather. Attendance in churches is often down due to travel. The energy level is low, with students away and families scarce. The church year tends to gear up with the academic one, to peak with Christmas, to peak again with Easter, and then to peter out into the summer. How do we stay invigorated? How do we energize our faith with the zeal of the psalmist: “Come and see what God has done: God is awesome in deeds among mortals” (Psalm 66:5)?

I challenge churches to do something different with the summer—turn the dog days into an excuse to take risks. “Something different” will differ with context. Try a dialogue sermon. Answer live tweets from the youth. Preach a sermon entirely in the interrogative mood—nothing but questions or one that, like the psalms, is addressed solely to God. Invite testimonies about faith and service. Invite mentors who inspired you into ministry to offer their story during worship or Bible study. With the elections coming, talk about how the church has engaged with politics through history—and don’t leave out the bad stuff. Immerse yourself and your community more deeply in the gospel for the renewal of your life together, always an aspect of church and worship.

Summer is often a season of travel and meeting strangers. Remember that Abraham and Sarah offered extravagant kindness when they met three strangers in the desert. How can we become known, like Abraham, as “the friend of strangers”?

[July 3]

A Livable Faith

Isaiah 66:10-14; Psalm 66:1-9; Galatians 6: 1-16; Luke 10:1- 11, 16-20

ST. AUGUSTINE describes breast milk as a sign of the goodness of God. Who would dare say he’s wrong? It’s so there—abundant, nurturing, creating intimacy. It’s like God with all of us. But Augustine isn’t being original here. Isaiah is. God is a nursing mother, Israel is a nursing child, and both are happy with one another.

Eugene Peterson has made a career of insisting on the “livability” of scripture. We can do this stuff—with a healthy dose of the Spirit’s power. Coastal Church, a Pentecostal congregation in downtown Vancouver, made Luke 10 a sort of constitution for its life together. Rather than preach or protest at people, it has made a point of visiting people’s homes (already difficult in an age that loves privacy). They offer blessing. They ask what hurts and pray for it. They eat together. And they speak of the reign of God. The church has grown, lonely neighbors find surprising friends, and the reign is manifest.

THE SUNDAY AFTER EASTER we all take a breath. We’ve worked hard to offer our best for Easter. Ministers often have had to preach more than our accustomed once a week. Choirs have gone all out. The sanctuary has been cleaned and decorated and trampled upon and cleaned again. Worship services may even have been lively and full. Now, as the Easter season settles in, all goes back to normal. We gather these Sundays not for spectacle, but for the risen Christ, refracted off the faces of one another.

The lectionary readings send us into unfamiliar territory. During these days, there’s not an Old Testament reading in sight—the book of Acts functions as the history of God’s faithfulness. Revelation tears a hole where Paul usually is. The gospel texts speak to the unbearable newness of a risen Lord reorienting the world around himself.

In the ancient church, those baptized at the Easter vigil would first be stripped naked before going under the water. They then donned a new robe as a sign of “putting on” Christ—and wore it throughout the Easter season. They went to church daily, learning what it meant to be “in Christ.” Had they ever seen a baptism before attending their own? Had they ever shared in Eucharist until they tasted one? I wonder whether the Easter season can be a new normal. Not one where we settle for the ordinary, but one where we take part in the risen Christ’s wrapping of all reality around the empty tomb.

LENT IS A GIFT. It is a hard scrub brush for when we’re covered with grime that won’t come off in an ordinary bath.

Lent is popularly associated with “giving up” things. This giving up is easy to lampoon. When I gave up meat once, a friend said, “If you want to go on a diet, don’t pretend you’re doing it for Jesus.” Lent is a remarkably ineffective season for weight loss. Every Sunday is a celebration of the resurrection, so Sundays aren’t technically days of Lent. On Sundays you can indulge as much as you want. It’s not the best diet plan. But it does remind us that resurrection crowns every week and so every fast.

Lent is our minor participation in Jesus’ 40-day fast, which is itself a participation in Israel’s 40-year sojourn in the wilderness. It’s meant to be hard (a friend who loves to fast says he gives up fasting for Lent!). In Lent we say “no” to just a few of our desires. This is counter-cultural in a Western world bent on saying “yes!” to every consumerist desire, however bizarre. But these little “no’s” are really geared to help us say “yes” to Jesus more. It might hurt at first, especially if we’re not used to it, like every good habit. And in the gospel’s strange economy, saying no is the way to life.

[February 7]

A Face Alight 

Exodus 34:29-35; Psalm 99; 2 Corinthians 3:12- 4:2; Luke 9:28-43a

YOU'VE SEEN FACES shine before. Think of the radiant pregnant woman. Think of a speaker or an athlete or a dancer in a groove, performing like few can. Think of those few moments in life so magical you can’t stop smiling.

Moses’ face shines so brightly his fellow Jews ask him to cover it. He’s in the presence of a light so incandescent it has been known to kill people. Moses’ face is like the light of the moon—a reflection of a greater light on which we cannot look directly.

If Moses’ face shines, Jesus’ whole body shines. So does the mountaintop all around. Moses turns up to join in the shine, along with Elijah, and they discuss the “departure” or “exodus” (Luke 9:31) that Jesus will soon accomplish at Jerusalem.

ONE OF THE BEDROCK assertions of the Christian faith is that the kingdom of God is coming.

Jesus announced God’s reign, and embodied it, and brought it among us, but it is not here yet in full. The world’s brokenness and our own selfishness are testament enough that the kingdom is not here in full. But it is coming. And there’s not a thing we can do to hurry it, or stop it, or even delay it. We can, however, join in with it. That’s the best recipe for how to be a human being.

Advent’s reliable annual return is like the kingdom in its future certainty. The blue or purple paraments, the hymns in minor key, the candlelight, the longer nights—they all return, annually, like an old friend. Advent is a season of longing. The church places herself in the position of Israel, crying out for a savior. The hymns express this longing (“O Come Emmanuel, and ransom captive Israel, that mourns in lowly exile here”). Some churches have a “longest night” service on or around Dec. 21 for those who have experienced especially acute grief in the past year. Advent reminds us that life is not all cheerfulness, as if we needed reminding. It’s also sorrow, longing, waiting, and hoping.

Then Advent returns, ready or not. Just like Jesus and the reign he’ll soon bring in full. It’ll be here before you know it. And it’ll amplify the best parts of human life. It will shear off the worst parts. And it will make the world the one God dreams about.

THE DOG DAYS OF SUMMER can make for a preaching desert without an oasis in sight. This can be a fine time to take a vacation from the lectionary. Huge swaths of scripture go untreated otherwise—the entire Samson cycle, most of the cursing psalms, most of the gospel of John. One friend spends a portion of every year preaching through blockbuster movies and how they intersect with the scriptures. Another devoted a preaching series to favorite children’s books.   

Here in August the lectionary itself seems to take a vacation, visiting the discourse about bread in John’s gospel, inviting us to see every bit of bread, every bite of food, as filled with Jesus. Texts about water invite us to see all water as a sign of the God who creates us in the water of a womb and gives water for our salvation in baptism (an especially apt teaching point for those still sandy-toed from the beach).

A friend’s pulpit has on it “tree of life,” written in Hebrew—inviting all to see trees as reminders of the tree from which our first parents ate fruit forbidden to them, the tree on which Jesus was crucified, and the tree in the City of God whose leaves are for the healing of the nations.

BY THIS TIME in the church calendar, the liturgical highlights feel like they’ve slowed considerably. The excitement of Easter is gone, not to be replaced by another holy season until Advent. Pastors and parishioners, who all stayed away the week after Easter, hopefully have returned. The holy days seem to have drained away into the season of counting the weeks, depressingly named as “ordinary time.”

Ecclesially speaking, however, the holy days are amping up considerably at this point. Easter season hits a crescendo with these latter weeks. The ascension of Christ used to be marked as one of the greatest feast days of the year, up there with Easter, Christmas, and Pentecost. It signifies Christ’s rule over all things, hidden now, to be full-blown and publicly obvious to all in God’s good time. Christ himself insists that he must go away in order that the Advocate would come and, in John’s language, to enable us to do even “greater works” than Jesus ever did. Pentecost is a new outpouring of the triune God to empower the church to do those greater works. There is much here to be celebrated. A crescendo, not a tapering off.

These texts present a reign inaugurated with resurrection in which the poor eat and are satisfied. One built on friendship and common love. It suggests a God who likes getting born enough that God decided to go through the experience and told the rest of us we should go through it all over again. Is that bodily enough for you?