Kahu's Manao

Fifth Sunday in Lent
Sunday, March 21, 2010

The Rev. Kealahou C. Alika

“Something New”
Isaiah 43:16-21 & John 12:1-8

I saw Makalapua a few weeks ago at an event in Kaʻanapali. She serves as a Native Hawaiian cultural advisor at one of the resorts in the area.

I heard her voice before I saw herin the busy lobby of the hotel. “Kahu!” she said and as I turned around to see who was calling there was a moment of instant recognition as we gave each other a hug and a kiss.

She was dressed with a kīhei or covering over her shoulder. What I have always noticed about Makalapua is her long, thick, wavy, full ʻulaʻula or reddish brown hair. It is soft to the touch.

A few years ago several members of our church family expressed their concerns about matters related to “end of life” care. At the time the current debate over health care reform was non-existent. So it is somewhat surprising today to hear some say any provision for “end of life” care is another word for euthanasia or “mercy-killing.”

For those of us who were concerned about what to do if a member of the church was injured in an accident or diagnosed with a life-threatening illness, “end of life” care meant taking the time to prepare for such an occurrence. And so a number of different questions were raised: In case of an emergency, who would be the next of kin to contact? Who is the person’s primary care physician? And so on.

For one reason or another, most of us are reluctant to talk about such matters whether it is because of our own discomfort with coming to terms with the process of death and dying or our fear of death itself. Whatever the case may be we are likely to put off any consideration of thinking or planning ahead as we anticipate the death of a loved one and our own death.

Who wants to think about whether or not extraordinary measures should be taken in case of a medical emergency? Do we instruct our doctors with the words, “Do not resuscitate?” Who wants to think about hymns and prayers for a memorial service? Should there even be a service?

When such preparations are left undone it becomes the responsibility of family to determine how best to proceed. Often conflicts may arise as various family members squabble over what to do.

None of this occurs to Mary when Jesus comes to the home of her brother Lazarus for dinner. He is on his way to Jerusalem to celebrate the Passover when he stops in Bethany.

The story of Jesus’ visit to Lazarus’ home is about the reactions of Mary and Judas to him as he anticipates his impending death. “The story is not only about Mary’s preparation of Jesus for his death, but also about Judas’ objection to what he considers a waste of money that could have been better used if it had been given to the poor.” (Feasting on the Word, Bartlett & Taylor, Westminster/John Knox Press, Louisville, Kentucky, 2001, page 140)

It is difficult for most if not all of us to agree with Judas about Mary’s extravagance given what we know of his eventual betrayal of Jesus for thirty pieces of silver. (Matthew 26:15) Yet we know that when Mary anoints Jesus with her pound of costly perfume she does so aware of his costly death.

This is a time of preparation. Jesus knows this. Mary knows this.

Mary anoints Jesus’ feet, a clear prophetic sign, signaling Jesus’ imminent death. Mary comprehends and accepts what Judas and the other disciples could not: the death of their master and Messiah. (Op. cit., page 143)

That Mary should anoint his feet and then wipe them with her hair may have been scandalous at the time. I sometimes imagine that Mary may have had hair like Makalapua, enough hair to wipe the feet of another person. Jesus receives from Mary what he would soon offer to the disciples. She wipes his feet with her hair as he will wipe their feet with his towel. Mary fulfills what is a holy sign of discipleship: “washing and being washed.”

We may wonder about Mary’s extravagant sacrifice. But her sacrifice reminds us of God’s extravagant sacrifice in Jesus’ death.

Our story from the reading of The Gospel According to John is appropriate for today as we gather here in Mākena on this the Fifth Sunday in this season of Lent. It is a time of preparation.

Holy Week is fast approaching and the passion and death of Jesus lie immediately ahead.

In the midst of a full, rich and busy season our adult choir, Nā Leo Nahenahe, has also been busy preparing for the release of a new compact disk. For several evenings this past week sanctuary was transformed into a recording studio.

The recording sessions were challenging. In the week ahead we will move from this place to a recording studio in Kïhei.

At the end of our session yesterday there was talk of singing one of the songs that we recorded. When Stephen Haines, our choir director, pointed out that we had recently sung several of them in worship already and that several others would be sung at our upcoming Easter Sunrise Service on April 4th, it was agreed that the choir would sing the hymn “How Can I Say Thanks.”

Andraé Crouch, the son of a bishop in the Church of God in Christ, wrote the lyrics to this gospel hymn in 1971. In some ways the words are an expression not only of our gratitude but of Mary’s gratitude for the one whose death has transformed all of our lives.

How can I say thanks for the things you have done for me?

Things so undeserved, yet you gave to prove your love for me;

the voices of a million angels could not express my gratitude.

All that I am, and ever hope to be; I owe it all to you.

To God be the glory, to God be the glory, to God be the glory for the things you have done.

With your blood you have saved me; with your power you have raised me;

to God be the glory for the things you have done.

Just let me live my life, let it be pleasing unto you;

And if I gain any praise, let it go to glorify you.

With your blood you have saved me; with your power you have raised me;

to God be the glory for the things you have done.

Out of his death God’s promise of something new has been fulfilled. Gestures of extravagant love and devotion abound in our lives and in our world. We see a way where once there had seemed to be no way. We move forward with eyes open to new possibilities of God’s working among and through us.

And so it is that we say, “Mahalo Ke Akua.” “Thanks be to God.” Amen.

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