Journey to the Cross 2021: beginning our Lenten journey

Join us this Wednesday, February 17, at 7 PM, in-person or via live stream for the beginning of our Lenten journey at Eastbrook Church with our annual Journey to the Cross service. Each year, we invite everyone to fast during the day and break the fast by participating in the Lord’s Supper together at this service. For more information on fasting, take a look here.

You can access the Journey to the Cross Program here and the kids packet for the night here.

This also begins our Lenten (and beyond) devotional journey, “Becoming Real,” written by the Eastbrook community that accompanies our new sermon series on Jesus’ Sermon on the Mount. You can access the devotional online, as a downloadable PDF, via the Eastbrook app, or through a limited-run of paper copies.

For more information on the importance of Lent and the beginning of Lent on Ash Wednesday, consider reading this post: “What is Ash Wednesday and Lent?

T. S. Eliot, “Ash Wednesday” [Poetry for Lent]

Poetry for Lent 2.001

Every Thursday during Lent, I am posting a poem I have found meaningful for entering into Jesus’ journey to the Cross.This week, as we begin the Lenten journey, here is T. S. Eliot’s poem “Ash Wednesday.” T. S. Eliot was one of the most influential poets and literary critics of the 20th-century. Born in St. Louis, Missouri, Eliot later emigrated to England.

I
Because I do not hope to turn again
Because I do not hope
Because I do not hope to turn
Desiring this man’s gift and that man’s scope
I no longer strive to strive towards such things
(Why should the agèd eagle stretch its wings?)
Why should I mourn
The vanished power of the usual reign?

Because I do not hope to know
The infirm glory of the positive hour
Because I do not think
Because I know I shall not know
The one veritable transitory power
Because I cannot drink
There, where trees flower, and springs flow, for there is
nothing again

Because I know that time is always time
And place is always and only place
And what is actual is actual only for one time
And only for one place
I rejoice that things are as they are and
I renounce the blessèd face
And renounce the voice
Because I cannot hope to turn again
Consequently I rejoice, having to construct something
Upon which to rejoice

And pray to God to have mercy upon us
And pray that I may forget
These matters that with myself I too much discuss
Too much explain
Because I do not hope to turn again
Let these words answer
For what is done, not to be done again
May the judgement not be too heavy upon us

Because these wings are no longer wings to fly
But merely vans to beat the air
The air which is now thoroughly small and dry
Smaller and dryer than the will
Teach us to care and not to care Teach us to sit still.

Pray for us sinners now and at the hour of our death
Pray for us now and at the hour of our death.

II
Lady, three white leopards sat under a juniper-tree
In the cool of the day, having fed to sateity
On my legs my heart my liver and that which had been
contained
In the hollow round of my skull. And God said
Shall these bones live? shall these
Bones live? And that which had been contained
In the bones (which were already dry) said chirping:
Because of the goodness of this Lady
And because of her loveliness, and because
She honours the Virgin in meditation,
We shine with brightness. And I who am here dissembled
Proffer my deeds to oblivion, and my love
To the posterity of the desert and the fruit of the gourd.
It is this which recovers
My guts the strings of my eyes and the indigestible portions
Which the leopards reject. The Lady is withdrawn
In a white gown, to contemplation, in a white gown.
Let the whiteness of bones atone to forgetfulness.
There is no life in them. As I am forgotten
And would be forgotten, so I would forget
Thus devoted, concentrated in purpose. And God said
Prophesy to the wind, to the wind only for only
The wind will listen. And the bones sang chirping
With the burden of the grasshopper, saying

Lady of silences
Calm and distressed
Torn and most whole
Rose of memory
Rose of forgetfulness
Exhausted and life-giving
Worried reposeful
The single Rose
Is now the Garden
Where all loves end
Terminate torment
Of love unsatisfied
The greater torment
Of love satisfied
End of the endless
Journey to no end
Conclusion of all that
Is inconclusible
Speech without word and
Word of no speech
Grace to the Mother
For the Garden
Where all love ends.

Under a juniper-tree the bones sang, scattered and shining
We are glad to be scattered, we did little good to each
other,
Under a tree in the cool of day, with the blessing of sand,
Forgetting themselves and each other, united
In the quiet of the desert. This is the land which ye
Shall divide by lot. And neither division nor unity
Matters. This is the land. We have our inheritance.

III
At the first turning of the second stair
I turned and saw below
The same shape twisted on the banister
Under the vapour in the fetid air
Struggling with the devil of the stairs who wears
The deceitful face of hope and of despair.

At the second turning of the second stair
I left them twisting, turning below;
There were no more faces and the stair was dark,
Damp, jaggèd, like an old man’s mouth drivelling, beyond
repair,
Or the toothed gullet of an agèd shark.

At the first turning of the third stair
Was a slotted window bellied like the figs’s fruit
And beyond the hawthorn blossom and a pasture scene
The broadbacked figure drest in blue and green
Enchanted the maytime with an antique flute.
Blown hair is sweet, brown hair over the mouth blown,
Lilac and brown hair;
Distraction, music of the flute, stops and steps of the mind
over the third stair,
Fading, fading; strength beyond hope and despair
Climbing the third stair.

Lord, I am not worthy
Lord, I am not worthy
but speak the word only.

IV
Who walked between the violet and the violet
Who walked between
The various ranks of varied green
Going in white and blue, in Mary’s colour,
Talking of trivial things
In ignorance and knowledge of eternal dolour
Who moved among the others as they walked,
Who then made strong the fountains and made fresh the springs

Made cool the dry rock and made firm the sand
In blue of larkspur, blue of Mary’s colour,
Sovegna vos

Here are the years that walk between, bearing
Away the fiddles and the flutes, restoring
One who moves in the time between sleep and waking, wearing

White light folded, sheathing about her, folded.
The new years walk, restoring
Through a bright cloud of tears, the years, restoring
With a new verse the ancient rhyme. Redeem
The time. Redeem
The unread vision in the higher dream
While jewelled unicorns draw by the gilded hearse.

The silent sister veiled in white and blue
Between the yews, behind the garden god,
Whose flute is breathless, bent her head and signed but spoke
no word

But the fountain sprang up and the bird sang down
Redeem the time, redeem the dream
The token of the word unheard, unspoken

Till the wind shake a thousand whispers from the yew

And after this our exile

V
If the lost word is lost, if the spent word is spent
If the unheard, unspoken
Word is unspoken, unheard;
Still is the unspoken word, the Word unheard,
The Word without a word, the Word within
The world and for the world;
And the light shone in darkness and
Against the Word the unstilled world still whirled
About the centre of the silent Word.

O my people, what have I done unto thee.

Where shall the word be found, where will the word
Resound? Not here, there is not enough silence
Not on the sea or on the islands, not
On the mainland, in the desert or the rain land,
For those who walk in darkness
Both in the day time and in the night time
The right time and the right place are not here
No place of grace for those who avoid the face
No time to rejoice for those who walk among noise and deny
the voice

Will the veiled sister pray for
Those who walk in darkness, who chose thee and oppose thee,
Those who are torn on the horn between season and season,
time and time, between
Hour and hour, word and word, power and power, those who wait
In darkness? Will the veiled sister pray
For children at the gate
Who will not go away and cannot pray:
Pray for those who chose and oppose

O my people, what have I done unto thee.

Will the veiled sister between the slender
Yew trees pray for those who offend her
And are terrified and cannot surrender
And affirm before the world and deny between the rocks
In the last desert before the last blue rocks
The desert in the garden the garden in the desert
Of drouth, spitting from the mouth the withered apple-seed.

O my people.

VI
Although I do not hope to turn again
Although I do not hope
Although I do not hope to turn

Wavering between the profit and the loss
In this brief transit where the dreams cross
The dreamcrossed twilight between birth and dying
(Bless me father) though I do not wish to wish these things
From the wide window towards the granite shore
The white sails still fly seaward, seaward flying
Unbroken wings

And the lost heart stiffens and rejoices
In the lost lilac and the lost sea voices
And the weak spirit quickens to rebel
For the bent golden-rod and the lost sea smell
Quickens to recover
The cry of quail and the whirling plover
And the blind eye creates
The empty forms between the ivory gates
And smell renews the salt savour of the sandy earth

This is the time of tension between dying and birth
The place of solitude where three dreams cross
Between blue rocks
But when the voices shaken from the yew-tree drift away
Let the other yew be shaken and reply.

Blessèd sister, holy mother, spirit of the fountain, spirit
of the garden,
Suffer us not to mock ourselves with falsehood
Teach us to care and not to care
Teach us to sit still
Even among these rocks,
Our peace in His will
And even among these rocks
Sister, mother
And spirit of the river, spirit of the sea,
Suffer me not to be separated

And let my cry come unto Thee.

George Herbert, “Ash Wednesday” [Poetry for Lent]

Poetry for Lent 2.001

Every Thursday during Lent, I am posting a poem I have found meaningful for entering into Jesus’ journey to the Cross.This week, as we begin the Lenten journey, here is George Herbert’s poem “Ash Wednesday.” George Herbert was a poet and priest in 17th-century England.

Welcome dear feast of Lent: who loves not thee,
He loves not Temperance, or Authority,
But is composed of passion.
The Scriptures bid us fast; the Church says, now:
Give to your Mother, what you would allow
To every Corporation.

*  *  *

It ‘s true, we cannot reach Christ’s fortieth day;
Yet to go part of that religious way,
Is better than to rest:
We cannot reach our Savior’s purity;
Yet are bid, Be holy ev’n as he.
In both let ‘s do our best.

Who goes in the way which Christ has gone,
Is much more sure to meet with him, than one
Who travels the by-ways:
Perhaps my God, though he be far before,
May turn, and take me by the hand, and more
May strengthen my decays.

Yet Lord instruct us to improve our fast
By starving sin and taking such repast
As may our faults control:
That ev’ry man may revel at his door,
Not in his parlor; banqueting the poor,
And among those his soul.

What Is Ash Wednesday and Lent?

Ash Wednesday marks the beginning of the traditional season of Lent, a 40-day journey (minus Sundays) toward Easter. Here are some common questions about Lent.

“What is Lent all about?”
Lent is more than a worn-out tradition marked by self-absorbed sorrow and meal-skipping. Instead, Lent is a journey into greater depths of life with Jesus Christ. The 40-day journey reminds us of Jesus’ 40-day temptation in the desert before starting His public ministry. It reminds us of the people of Israel led by Moses through the wilderness for 40 years before entering the promised land. We enter into Jesus’ journey toward, into, and through the Cross. It is a preparation for a deeper experience of the joys of the resurrection on Easter Sunday.

“Why do people have ashes on their foreheads ?”
It is common practice on Ash Wednesday for Christians to begin the Lenten journey on Ash Wednesday by having the sign of the cross marked upon their forehead with ashes. This is a sign of our mortality, “that we are dust” (Psalm 103:14) and to dust we shall return. The ashes also are a sign of repentance similar to what we encounter in the Scripture: “Therefore I despise myself and repent in dust and ashes” (Job 42:6). In some traditions, the ashes are made from palm branches used on Palm Sunday of the previous year, thus connecting one Lenten journey to another through the suffering of Christ.

“Do we need to pay attention to human traditions like this?”
No, there is no Scriptural requirement to observe Lent. However, generation after generation within the Christian church have found great value in observing this focused journey toward remembrance and celebration of Jesus’ death and resurrection. It may rescue us from merely ordering our lives around academic or holiday calendars, where the high points of Spring are holiday vacations or Easter candy. Instead, we order our lives around the life of Jesus Christ, with His Cross and Resurrection as the high points of celebration.

“How should I observe Lent?”
Lent is intended to be a community journey, so it is important to enter into this with others. This happens best through a local church community that takes on certain practices together, such as our 40-Day devotional at Eastbrook Church. Along with that, I often encourage the practice of traditional Lenten spiritual practices, such as fasting, prayer, sacrificial giving, and reading Scripture. These practices strengthen us to say “no” to ourselves and “yes” to God, through the movement of abstaining from something (fasting), turning to God (prayer), and putting another discipline in its place (almsgiving).

Here is a short video we put together at Eastbrook to help explain the significance of Ash Wednesday.

Journey to the Cross 2020: beginning our Lenten journey

Join us this Wednesday, February 26, at 7 PM for the beginning of our Lenten journey at Eastbrook Church with our annual Journey to the Cross service. We invite everyone to fast during the day and break the fast by participating in the Lord’s Supper together.

This also begins our 40-day devotional journey, “Seeing Jesus in the Old Testament Prophets,” written by the Eastbrook community around themes of Jesus’ life and ministry through the lens of the prophetic literature in the Hebrew Bible. You can access the devotional online, as a downloadable PDF, via the Eastbrook app, or through a limited-run of paper copies.