Take a moment to centre yourself in prayer:
O God, prepare us to be a loving presence with others. In the story of Mary we hear that love prepares unexpected things within our hearts. In the prophecy of Micah we hear that hope is prepared in an unexpected community. Our psalms of praise invite us into the care of a shepherd, who treats us with grace. In reflecting on your Word, O God, prepare us to be a loving presence in the world. Amen
Our gospel readings today focus on the story of Mary, and the news that she will bear God's child, with all the accompanying mystery around immaculate conception. So we will look at various references to Jesus, and his followers' evolving understanding of his parentage and birth story.
The oldest Christian written record comes from the letters of Paul, and there are two references in particular that I want to note:
Galatians 3:23-4:7
23 Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25But now that faith has come, we are no longer subject to a disciplinarian, 26for in Christ Jesus you are all children of God through faith. 27As many of you as were baptized into Christ have clothed yourselves with Christ. 28There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. 29And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.
4My point is this: heirs, as long as they are minors, are no better than slaves, though they are the owners of all the property; 2but they remain under guardians and trustees until the date set by the father. 3So with us; while we were minors, we were enslaved to the elemental spirits* of the world. 4But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5in order to redeem those who were under the law, so that we might receive adoption as children. 6And because you are children, God has sent the Spirit of his Son into our* hearts, crying, ‘Abba!* Father!’ 7So you are no longer a slave but a child, and if a child then also an heir, through God.
Three things to note:
1) Paul called Jesus “God’s son”, and believed that Jesus was truly divine;
2) Paul said Jesus was "born of a woman, under the law", reflecting his belief that Jesus was also really human;
3) In the original Greek the same word for son is used for Christian followers as well as Jesus, thus we are all "children of God". Paul is not stating a biological reality, but a theological one.
Romans 1:1-6
1Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 2which he promised beforehand through his prophets in the holy scriptures, 3the gospel concerning his Son, who was descended from David according to the flesh 4and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord, 5through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name, 6including yourselves who are called to belong to Jesus Christ...
Note:
1) Paul's characteristic use of the title his (God’s) Son for Jesus;
2) Paul describes Jesus as descended from David, according to the flesh - perhaps indicating some paternal connection to Joseph, who provides the Davidic connection for the Messiah;
3) Paul "declares" Jesus to be Son of God because of resurrection (not conception).
Paul’s references to Jesus' nature and parentage simply reveal that he took Jesus' divine nature for granted and didn't worry about the mechanics of it. Paul believed Jesus was the son of God and the proof was in the resurrection, not the conception. Paul also referred to the apostle James as Jesus’ brother, but by the time Luke was writing the gospels this acknowledgement of Jesus' human family ties was dropped.
There is no birth narrative in the gospel of Mark, so while it is the earliest gospel, written around 65-75 AD, it suggests there was little discussion or speculation around Jesus' conception. In fact, there is no mention of Joseph at all in the gospel and Jesus' birth family very little: in 6:3, when Jesus is rejected in his home town, the people say “Is this not Jesus, the son of Mary, brother of James, and Joses and Judas and Simon and his sisters?” What seems clear in Mark is the distancing of Jesus' ministry from his biological family for a family of faith.
In John's gospel (the last gospel written, about 90-100 AD) there is no birth story, but if you read John 1:1-18, you have a sense that John believed Jesus Christ/"the Word" was God's "only-begotten" Son long before creation. Therefore his point is more theological than biological.
Matthew and Luke, on the other hand, provide very detailed stories “explaining” Jesus’ parentage, but they are very different from each other, and were probably written around 80-90 AD.
In Matthew,
1) Joseph and Mary were already living at Bethlehem, there is no connection to Nazareth prior to Jesus' birth;
2) they were already married, though Mary was pregnant (not by Joseph) prior to the marriage;
3) the visitors to see the Christ child were the magi of Matthew 2:11, when they came to “the house”. There is no mention that there were 3 of them, only that they brought 3 gifts, and that Jesus may have been as old as two years.
4) Jesus and family then fled to Egypt, for fear of Herod, then some time later went to Galilee beyond Herod's reach and made their home in Nazareth.
With Matthew, it was especially important that the birth narrative fit with the Hebrew prophecies.
In Luke,
1) Mary and Joseph were both living at Nazareth;
2) They were betrothed, which was legally binding and involved co-habitation;
3) They travelled to Bethlehem for the census, and wound up staying in a stable;
4) Their visitors were shepherds, who were called to the manger by angels, not a star;
5) In Luke 2:39, we read that they returned to Nazareth, under no threat from Herod.
READ Luke 1:26-38
Luke 1:46-55
Luke 2:1-7, 8-14, 15-20
How do you feel about the story, and what difference or "truth" does it hold for you, in your journey of faith?
Christians today find themselves on a diverse and colourful spectrum between Christian fundamentalists, who believe in the literal, revealed word of scripture; and progressive Christians, who question the necessity of immaculate conception.
I find it helpful to focus on what difference this story makes in my life. In Diana Butler Bass' Christianity for the Rest of Us, she tells this story:
After presenting a lecture in a large southern cathedral, Phyllis Tickle was asked what she thought about the Virgin Birth. The discussion grew heated, but after the question-and-answer period a young man, about seventeen years old, came up to her and said politely, “Ma’am, there’s something I don’t understand.” She was prepared to delve more deeply into the complexities of the Virgin Birth with him, but then he said, “I don’t understand why everyone is so upset about this. I believe in the Virgin Birth. It is so beautiful that it has just got to be true—whether it happened or not.” Phyllis felt a shift occur with the young man’s words. “He had moved beyond mere facts to understanding based on apprehending beauty. I felt like I was standing on holy ground.”
Wednesday, December 16, 2009
Tuesday, December 8, 2009
Readings for Advent 3 - December 13,2009
Zephaniah 3:14-20 • Isaiah 12:2-6 • Philippians 4:4-7 • Luke 3:7-18
John the Baptist Preaching in the Wilderness, from Cameroon
A prayer to begin:
God of hope,
you call us home from the exile of selfish oppression
to the freedom of justice,
the balm of healing,
and the joy of sharing.
Make us strong to join you in your holy work,
as friends of strangers and victims,
companions of those whom others shun,
and as the happiness of those whose hearts are broken.
We make our prayer through Jesus Christ our Lord.
Amen.
This weeks study was prepared by Steve Clifton. Comments and Questions are welcome.
Zephaniah
We read rarely from the prophet Zepheniah so it may be a good thing to recall somethings about him and his book.. In 1:1, Zephaniah tells us that he is descended from Hezekiah, most likely the king who ruled Judah 715-687 BCE. This prophet's intimate knowledge of Jerusalem and affairs in the court, and the absence of a theme found in other prophetic books - denunciation of the king - suggest that he was of royal descent. 1:1 also tells us that his ministry began in the reign of King Josiah, the great reformer. But his denunciation of corruption in religious affairs suggests that his prophecies date from before the reforms of 621 BCE. The book predicts doom for Judah for failing to follow God's ways, and adverse judgement on other nations, too; however, the final chapter promises comfort and consolation for those inhabitants of Jerusalem who wait patiently for the Lord and serve God as a community. They will rejoice when God comes into their midst.
Zephaniah 3:14-20
Earlier in the chapter, the author has spoken of the failure of Jerusalem and her inhabitants to behave properly towards God. He has destroyed other nations as a warning to them. In spite of this, God will cause Gentiles to turn to his ways: they will serve him by permitting the Jewish exiles to return to Jerusalem.
Questions for reflection:
V. 15 - “The Lord has taken away the judgments against you.” Imagine being given a clean slate, and having all our mistakes wiped out.Imagine if all prisoners were pardoned for their crimes and set free. Are there wrongs that have been done to us that we would have trouble forgetting? are their crimes committed that just should not be pardoned .Our society has mixed feelings about this. How much do we have to pay for our mistakes? Are their sins that God should not take away judgment for?
Isaiah 12:2-6
This passage is in a similar vein to our reading from Zephaniah. V.one and v. four begin “... in that day”; 11: 10 says “On that day” other nations will note that a king of David’s line (“the root of Jesse”) sits on Israel’s throne; they will ask about him and the divine glory that is with him. “On that day”, says 11:11 God will gather the remnant, the remaining faithful, from throughout the world. So the day is the end of the era, when the Messiah will come. In a second song in verses 4 to 6, the people not only give thanks but also proclaim the good news to all nations. God's people are inhabitants of “Zion”, “royal” because God, “the Holy One of Israel” dwells there.
Here is a passage where the understanding of ‘salvation’ in its most basic sense of safety, safe-keeping from harm, is quite evident. In God, we are safe, safe from ourselves, safe from others, safe from being lost and destroyed.Questions for reflection: What do you need to feel safe from? What does the world need to be saved from? What does God offer that would make us safe?
Philippians 4:4-7
Paul wrote to the church at Philippi, a prosperous Roman colony in northern Greece, from prison. We do not know whether this imprisonment was in Ephesus or in Rome. It appears that he was held under house arrest. It is possible that the epistle is actually made up of three letters. It contains many personal references, exhorts members of the Philippian church to live the Christian life and to good ethical conduct, introduces Timothy and Epaphroditus as his representatives, and warns against legalists and libertines. Lastly, he thanks the Philippian community for their material support.
Paul began the conclusion to the letter back in Chapter 3. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” and “Syntyche”, two workers for Christ, differ in their understanding of what the way of Christ is, and that this is causing disunity in the Philippian community. We do not know to whom Paul refers as his “loyal companion” (verse 3); he is asked to be instrumental in achieving reconciliation.
We are reading from the end of the letter. Verse 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. Paul expects the Second Coming soon: “The Lord is near.” Then in verse 6 Paul suggests, rather than worrying on their own, the Philippians should ask God to help them, through prayer, both in prayers of “supplication” (petition) and of “thanksgiving”. God’s “peace” will protect them against their own failings and external threats. It “surpasses all understanding” either by being beyond the grasp of the human mind or by achieving more than we can conceive.
Questions for reflection:V. 5 – “Let your gentleness be known to everyone. The Lord is near.” The Greek might translate also as “reasonableness”, “fairness”, “goodness”. Gentleness is not necessarily a trait we value, is it? Particularly not in both genders. It’s OK for a woman, but we don’t often praise men for gentleness. What is good about gentleness? Who do you know who is gentle? How can we let our gentleness be known? What does gentleness have to do with living our faith?
V. 7 – “And the peace of God which passes . . . “ – The ‘passes understanding’ is from the Greek ‘huperechô’, which means, “to be above” or “to hold over”, “to prevail.” God’s peace is above everything. That’s comforting.
Luke 3:7-18
John the Baptist travels throughout the Jordan Valley, preaching return to God’s ways and adoption of an ethical way of life under God. Now he warns against being baptised without the intention to carry out its obligations.
V. 8 – “We have Abraham as our ancestor.” – we might smile at this excuse of John’s listeners, but the phrase is actually all too familiar. Calling on our past and our heritage as a justification for our current behavior is a common tactic of church people!
When John is asked what to do since the portrait he paints of the alternative is so dismal, he responds, like Jesus normally did, with a prescription of what to do, not what to believe. We get very wrapped up in what to believe in the church, and awfully complacent about what we must do and how we must live.
Some of these images of the threshing floor, the granary, etc., lose their meaning for us if we don’t understand these processes ourselves. A winnowing fork, for example, was used to toss wheat into the air, where the wind would separate the wheat grain from the light chaff.
Questions for reflection:
V. 8 – “We have Abraham as our ancestor.” – we might smile at this excuse of John’s listeners, but the phrase is actually all too familiar. Calling on our past and our heritage as a justification for our current practice is a common tactic of church people! Are there any traditions that we should be challenging, trying to change? What changes would you like to see?
When John is asked what to do since the portrait he paints of the alternative is so dismal, he responds, like Jesus normally did, with a prescription of what to do, not what to believe. We get very wrapped up in what to believe in the church, and awfully complacent about what we must do and how we must live. What do you wish we did more...?
Some of these images of the threshing floor, the granary, etc., lose their meaning for us if we don’t understand these processes ourselves. A winnowing fork, for example, was used to toss wheat into the air, where the wind would separate the wheat grain from the light chaff. We all have "wheat and chaff" in life. What is life's wheat, the good and important stuff? What is chaff; what can be let go of...?
Wednesday, November 25, 2009
Readings for Advent 1 - November 29
Take a moment to centre yourself in prayer:
O God, you have been with us since the beginning of time. Yet each year we wait to be surprised by how you will come anew to us this year. Help us to welcome you into our world once again - to serve you in a new and transforming way - and to take time to wait and prepare in the busyness of our preparations. Amen
This is the first Sunday in the season of Advent, which means “coming” - the time of spiritual preparation for the Messiah to come, for the Christ child to be born once again into our hearts. The colour used to mark Advent was once purple (for royalty), but was confused with the penitent purple of Lent, so many churches have switched to blue for this season of excitement and anticipation (think of blue skies!)
One of the realities of the season is “unpacking” the biblical stories from the overpowering flood of Christmas tradition, taking the time to appreciate the foresight of the prophets, the hopes and expectations of the people to whom the Christ child was born, how the authors set the stage for two gospel accounts in Matthew and Luke.
READ: Jeremiah 33:14-16
O God, you have been with us since the beginning of time. Yet each year we wait to be surprised by how you will come anew to us this year. Help us to welcome you into our world once again - to serve you in a new and transforming way - and to take time to wait and prepare in the busyness of our preparations. Amen
This is the first Sunday in the season of Advent, which means “coming” - the time of spiritual preparation for the Messiah to come, for the Christ child to be born once again into our hearts. The colour used to mark Advent was once purple (for royalty), but was confused with the penitent purple of Lent, so many churches have switched to blue for this season of excitement and anticipation (think of blue skies!)
One of the realities of the season is “unpacking” the biblical stories from the overpowering flood of Christmas tradition, taking the time to appreciate the foresight of the prophets, the hopes and expectations of the people to whom the Christ child was born, how the authors set the stage for two gospel accounts in Matthew and Luke.
READ: Jeremiah 33:14-16
14 The days are surely coming, says the Lord, when I will fulfil the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. 16In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: ‘The Lord is our righteousness.’
Jeremiah had been a prophet for a long time, and watched the political situation of Judah unravel. The northern kingdom "Israel" had already been invaded by the Assyrian king in 721. The southern kingdom enjoyed prosperous years, but started playing politics with their neighbours, irritating the mighty empires that surrounded them, with shifting alliances. The army of the Babylonians laid siege to Jerusalem, then finally swept in and destroyed the temple, hauling away the king, priests and upper classes. Jeremiah was left behind, probably because he was in prison for criticizing the king. Another wave of exiles would soon be taken, including Jeremiah. These were his words of hope to the people around him, who seemed to have no future. This is a part of Jeremiah that Martin Luther called “the little book of comfort” - after 30 chapters of condemnation, chapters 31-33 finally hold out hope. He promised them new (righteous) leaders in the present vacuum, but doesn’t say when. Will it even be in their generation?
In verse 14 – “The days are surely coming, says the Lord” Jeremiah uses the prophetic formula, where God speaks in the first person. The new leader will fulfil the covenant of Yahweh.
The house of Israel (northern) and house of Judah (southern kingdom) signify not just saving Judah, but the reunification of a people separated by corrupt leaders.
In verse 15 – there is an inner contradiction Jeremiah's words, because David’s “house” has historically been very corrupt, though David himself was a great hero. Jeremiah’s mixes his metaphors; he uses terms from Exodus (righteousness – tsedaqah or justice – mishpat) and the Sinai covenant, combined with David’s charisma and ability to unite all the 12 tribes of Israel.
The “righteous branch” - see Jeremiah 17:7-8 – Jeremiah's tree imagery is rich with meaning.
In verse 16 –The new name for the people of God puts God at the centre – righteousness is their identity (not the king, temple or law.)
The nation is renamed, signifying a second chance. Naming in Hebrew culture was powerful and symbolic, also re-naming. Think of Abrahm/Abraham; Sarai/Sarah; Jacob/Israel.
Their unifying force was the common good, returning to the Sinai covenant, the community mentality of a wilderness people, going back to their roots in God’s liberation.
Question for Reflection:
If you were going to re-name yourself, or your congregation – what new name would you choose, what hope would it express?
READ Luke 21: 25-36 -
25 ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27Then they will see “the Son of Man coming in a cloud” with power and great glory. 28Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’
29 Then he told them a parable: ‘Look at the fig tree and all the trees; 30as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31So also, when you see these things taking place, you know that the kingdom of God is near. 32Truly I tell you, this generation will not pass away until all things have taken place. 33Heaven and earth will pass away, but my words will not pass away.
34 ‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, 35like a trap. For it will come upon all who live on the face of the whole earth. 36Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.’
Apocalyptic readings are common in Advent. Since Advent means “coming”, traditionally we are preparing for the 2nd coming of Christ. In more contemporary theology, what is coming is a time of renewal, opening ourselves to the possibility of becoming God’s realm.
Jesus talks about “unusual events” or signs twice in chapter 21 (also 21: 9-11.) Following tradition of Hebrew people, unusual events are interpreted with profound significance. Rainbow after flood - burning bush - pillar of fire – all are signs that God was near.
In Jesus’ time, the healings/exorcisms, feeding of crowd, calming storm were all “signs” which pointed to God being close to him. In the prophetic and apocalyptic traditions - the power of the signs always increased just before the coming of the Son of Man (Daniel).
Question for Reflection:
What are some of our contemporary signs and how do we interpret them?
The parable of the fig tree – remember Jeremiah’s imagery! A healthy tree was a sign that God was doing something good. This teaching is to take note of the obvious signals. You should make yourself ready when the time is right, not when it is convenient for you or expected by others. It is also a reminder that Jesus’ word will last longer than a generation.
Question for Reflection:
What words of Jesus stick in our minds, or will not pass away?
READ: 1 Thessalonians 3:9-13
9How can we thank God enough for you in return for all the joy that we feel before our God because of you? 10Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith.
11 Now may our God and Father himself and our Lord Jesus direct our way to you. 12And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. 13And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.
The church at Thessalonica was founded by Paul after only a very short visit (3 weeks), after which he was chased out of town by “Jewish” opposition. Yet some of the faithful remained and Paul wrote 2 letters to encourage the new converts and correct some misunderstandings that arose out of the community over time (verse 10 – “whatever is lacking”.)
This passage probably reflects talk in the early church about the 2nd coming of Christ - perhaps a death had happened in the community, and they were questioning Christ’s timing (later in the letter Paul addresses this question 4:13-18.)
Thessalonians is one of Paul’s early letters, when he was still of the strong opinion that Jesus was coming soon, he writes of preparation, waiting, expectancy – as in Advent!
Question for Reflection
How do we do at “living in preparation”, or hope?
Closing Prayer: Psalm 25:1-5
an adaptation by James Taylor in Everyday Psalms
(1994: WoodLake Books, Winfield, BC)
I’m following your footsteps, my Saviour.
I trust you. Do not mislead me.
Don’t draw me into difficulty
where others can crow over my humiliation.
Let those who are sneaky and devious
Make fools of themselves, Lord.
But I do not want to be one of them.
I want to be like you.
Hold my hand while I learn to walk.
You are my only chance, I hang all my hopes on you.
Tuesday, November 17, 2009
Readings for Sunday November 22, 2009
Daniel 7:9-10, 13-14 • Psalm 93 • Revelation 1:4b-8 • John 18:33-37
Opening Reflection:
This is Christ the King or Reign of Christ Sunday. The readings share images of Christ our King and of God as the Ruler of all. The artwork above is William Blake`s "Ancient of Days", which is the artist`s view of God, drawn from the Book of Daniel.
As we begin this study, consider your own image of God. If you were to draw a picture, write a poem, share a description, choose some adjectives....who is God for you? What images come to mind.
How do you react to Christ as our King, as God as the King of Heaven? Do these kinds of images speak to you or do you find them alienating...?
Background to this Sunday
Christ the King Sunday is a relatively new development. It does not bear the history of Christmas or Easter and does not possess the deep and traditional biblical backing of these celebrations. It is a modern observance, designed for the modern world. Pope Pius XI brought Christ the King Sunday into the church's liturgical year in 1925. He was attempting to do several things, but mainly to advance the message of God in Christ over and against that of the political forces moving in the world at that time--people like Mussolini, Franco, Stalin and Hitler.
It was a time of focusing inward and rebuilding after the first Great War. People regarded some humans as saviors. The pope thought that the time was right for a refocusing on the One who is ultimately the king in our lives as people of faith. We, then, celebrate Christ as our king in order to help us realize that it is, first, Christ whom we serve.
Prayer to Begin:
Most High God, majestic and almighty,
our beginning and our end:
rule in our hearts
and guide us to be faithful in our daily actions.
Gather into Christ's holy reign
the broken, the sorrowing, and the sinner,
that all may know
wholeness, joy, and forgiveness,
praying in the name of the one who comes
as Savior and Sovereign,
and who lives and reigns with you
in the unity of the Holy Spirit,
one God, now and forever. Amen
The study this week is written by Steve Clifton. Please post your comments and feedback and I will do my best to respond during the week.
Daniel 7:9-10, 13-14
The book is set in the days of the exile in Babylon. Daniel is a famous character from that time; according to Ezekiel, he was renowned for his piety and wisdom. The book was written about 165 BC, in Daniel's name, to give hope to people who suffer persecution under Antiochus IV Epiphanes, a Hellenistic ruler who tried to eliminate Judaism. Our reading is of a vision: earthly kingdoms will pass to make way for the kingdom of God. It presents past events as though in the future and continues slightly into the future.
Out of the primordial “sea” (v. 2), the chaotic “deep” of Genesis 1:2, stirred up by the spirit of God (“winds of heaven”), Daniel sees four beasts arise – all agents of God. The first three are like a “lion” (v. 4), “bear” (v. 5) and “leopard” (v. 6). The fourth beast is too horrible to be likened to any animal; it has horns. Another small horn appears, symbolizing Antiochus. Thrones are set in place and God (“the Ancient of Days”, v. 9) takes his place, surrounded by attendants; his court sits in judgement. The fourth beast is put to death; the second and third are allowed to linger on. Then “one like a human being” (v. 13, or a son of man) comes from heaven and is presented to God, who gives him a universal, eternal, unconquerable kingdom (v. 14). (Christians saw this figure as the messiah, Christ, but to Jews he represented the archangel Michael and faithful Jews.) The interpretation begins in v. 16. King and kingdom are used interchangeably, so the “four great beasts” (v. 17) symbolize world powers that dominated Israel: Babylon, Medea, Persia and the Seleucids. The “holy ones of the Most High” (v. 18) are Jews who defied Antiochus’ decrees against Judaism; there will again be an independent Jewish state which will last for ever. The current persecutions will end. God has permitted Israel to be conquered, but will act soon to rescue his people.
Psalm 93
This is the first of enthronement psalms, the others being 94-99.
Revelation 1:4b-8
John begins and ends this book as a letter. Literally, it is “to the seven churches that are in Asia” (v. 4a), Asia being a Roman province in western Asia Minor, but “seven” symbolizes totality, so John may speak to all churches in the province, or to all everywhere.
The letter , coming through John, is from God, here described as being throughout time, meaning eternal. The salutation is also from “the seven spirits”: this may mean the Spirit of God (in Isaiah 11:2, the Spirit operates in seven ways) or the seven angels (Michael, Raphael, etc) closest to God (“before his throne”, v. 4) in contemporary Jewish thinking.
Further, it is “from Jesus Christ” (v. 5), who is:
“Amen”, a Hebrew word, means It is sure and trustworthy! or so be it!: it is both valid and binding. (In 3:14, Christ is called “the Amen”.)
V. 8 tells us that, from A to Z, God is sovereign over all events of human history; his power is supreme (“Almighty”).
John 18:33-37
Opening Reflection:
This is Christ the King or Reign of Christ Sunday. The readings share images of Christ our King and of God as the Ruler of all. The artwork above is William Blake`s "Ancient of Days", which is the artist`s view of God, drawn from the Book of Daniel.
As we begin this study, consider your own image of God. If you were to draw a picture, write a poem, share a description, choose some adjectives....who is God for you? What images come to mind.
How do you react to Christ as our King, as God as the King of Heaven? Do these kinds of images speak to you or do you find them alienating...?
Background to this Sunday
Christ the King Sunday is a relatively new development. It does not bear the history of Christmas or Easter and does not possess the deep and traditional biblical backing of these celebrations. It is a modern observance, designed for the modern world. Pope Pius XI brought Christ the King Sunday into the church's liturgical year in 1925. He was attempting to do several things, but mainly to advance the message of God in Christ over and against that of the political forces moving in the world at that time--people like Mussolini, Franco, Stalin and Hitler.
It was a time of focusing inward and rebuilding after the first Great War. People regarded some humans as saviors. The pope thought that the time was right for a refocusing on the One who is ultimately the king in our lives as people of faith. We, then, celebrate Christ as our king in order to help us realize that it is, first, Christ whom we serve.
Prayer to Begin:
Most High God, majestic and almighty,
our beginning and our end:
rule in our hearts
and guide us to be faithful in our daily actions.
Gather into Christ's holy reign
the broken, the sorrowing, and the sinner,
that all may know
wholeness, joy, and forgiveness,
praying in the name of the one who comes
as Savior and Sovereign,
and who lives and reigns with you
in the unity of the Holy Spirit,
one God, now and forever. Amen
The study this week is written by Steve Clifton. Please post your comments and feedback and I will do my best to respond during the week.
Daniel 7:9-10, 13-14
The book is set in the days of the exile in Babylon. Daniel is a famous character from that time; according to Ezekiel, he was renowned for his piety and wisdom. The book was written about 165 BC, in Daniel's name, to give hope to people who suffer persecution under Antiochus IV Epiphanes, a Hellenistic ruler who tried to eliminate Judaism. Our reading is of a vision: earthly kingdoms will pass to make way for the kingdom of God. It presents past events as though in the future and continues slightly into the future.
Out of the primordial “sea” (v. 2), the chaotic “deep” of Genesis 1:2, stirred up by the spirit of God (“winds of heaven”), Daniel sees four beasts arise – all agents of God. The first three are like a “lion” (v. 4), “bear” (v. 5) and “leopard” (v. 6). The fourth beast is too horrible to be likened to any animal; it has horns. Another small horn appears, symbolizing Antiochus. Thrones are set in place and God (“the Ancient of Days”, v. 9) takes his place, surrounded by attendants; his court sits in judgement. The fourth beast is put to death; the second and third are allowed to linger on. Then “one like a human being” (v. 13, or a son of man) comes from heaven and is presented to God, who gives him a universal, eternal, unconquerable kingdom (v. 14). (Christians saw this figure as the messiah, Christ, but to Jews he represented the archangel Michael and faithful Jews.) The interpretation begins in v. 16. King and kingdom are used interchangeably, so the “four great beasts” (v. 17) symbolize world powers that dominated Israel: Babylon, Medea, Persia and the Seleucids. The “holy ones of the Most High” (v. 18) are Jews who defied Antiochus’ decrees against Judaism; there will again be an independent Jewish state which will last for ever. The current persecutions will end. God has permitted Israel to be conquered, but will act soon to rescue his people.
- Consider human history and all the changes that have occurred as empires rise and fall, as ways of thinking change, as world views shift... Recently the world recalled the fall of the Berlin wall and the collapse of the Soviet empire. The Cold War which dominated the last half of the 20th century just faded away. Daniel reminds us that empires come and go. History bring surprising changes, but there is one who is "Ancient" and who is above it all...
- What changes have occurred in your life time? My grandmother passed away not long ago at the age of 103. The changes in politics, technology, communication, transportation, culture, science, geopolitics witnessed in her life time are staggering in scope. Consider the changes just in the last 100 years? What seemingly solid and everlasting things have faded away?
- What Empires have faded in the last 100 years? Ottoman, Austria-Hungary, Soviet, British...
- What that is part of the fabric of our world today will still be with us in 100 years? Will we be driving cars fueled by petroleum in 25 years? Will print media, which began with Gutenberg endure this century? What will fade away in the near future?
- What remains constant? What promises to last?
Psalm 93
This is the first of enthronement psalms, the others being 94-99.
This psalm is a hymn extolling God as king; it deals with the kingly rule of the God of Israel and was probably composed for use in connection with a festival.
V. 3 speaks of waters raising up and “roaring”. To the ancients of Babylon and Sumer, waters were chaotic, very difficult for the gods to control. The ancient gods did battle with them; when the gods had won, creation followed. We find echoes of this in Genesis Chapter 1. Here God wins definitively, establishing world order, which “shall never be moved” , changed or defeated. God rules over all of creation, even the forces of chaos.
V. 5a recognizes that the Law (“decrees”) are firm and offer dependable guidance (“very sure”).
- God`s rule is seen in God's power over chaos. The Primal forces of chaos and disorder are subdued by God. Where do we see the forces of chaos rising up today. Where in your life do things seem disordered or beyond control?
- What difference does it make to think that God really is in control?
Revelation 1:4b-8
John begins and ends this book as a letter. Literally, it is “to the seven churches that are in Asia” (v. 4a), Asia being a Roman province in western Asia Minor, but “seven” symbolizes totality, so John may speak to all churches in the province, or to all everywhere.
The letter , coming through John, is from God, here described as being throughout time, meaning eternal. The salutation is also from “the seven spirits”: this may mean the Spirit of God (in Isaiah 11:2, the Spirit operates in seven ways) or the seven angels (Michael, Raphael, etc) closest to God (“before his throne”, v. 4) in contemporary Jewish thinking.
Further, it is “from Jesus Christ” (v. 5), who is:
- “the faithful witness”:
- “firstborn of the dead”: in his resurrection, he inaugurated a new era;
- “ruler ...”: being now exalted, he has power over all creation.
“Amen”, a Hebrew word, means It is sure and trustworthy! or so be it!: it is both valid and binding. (In 3:14, Christ is called “the Amen”.)
V. 8 tells us that, from A to Z, God is sovereign over all events of human history; his power is supreme (“Almighty”).
- Written to persecuted churches living under Roman rule, this proclamation of Christ as ruler of all, of God who is supreme, stands opposed to the claims of Rome in that day. In their world Caesar was proclaimed everywhere as the supreme authority.
- Who or what is seen as the supreme authority in our day? Where does power lie today? Who or what rules our lives? What would it mean to remember that God is actually in charge? That all other powers fade. After all, where is Caesar today?
- How would things change if we recognized Jesus as the ultimate authority?
John 18:33-37
- Think of a King. Louis the XIV and the wealth of Versailles. Henry the VIII and his many wives. When Pilate thought of a King he may have thought of Caesar Augustus who ruled the Roman Empire through military might and administrative power.Now Jesus, a Galilean carpenter and itinerant preacher is brought to Pilate and he is said to be the King of the Jews. `Puzzled he asks : Are you the King of the Jews?"
- Are you the King of the Jews?" Jesus wants to know why Pilate asks this question. What do you think?
- Pilate evades a direct answer. He implies no knowledge of Jesus prior to this exchange. Do you think Pilate had heard of Jesus already? What would it be like to hear of Jesus first and only from those who hated him, like the chief priests?
- What does it mean to testify to the truth? Have you ever had to give testimony in court? Can two people describe the scene of an accident differently and still think they are telling the truth? Jesus says we "belong to the truth." What do you think he means?
- Clearly, if Jesus is a King, when compared to Caesar, Jesus is a different kind of King. Jesus talks about his kingdom being "not from this world." Some people take that to mean that God's kingdom has no earthly place, but is that what he means? Jesus says elsewhere that the kingdom of God is here and now and arriving and at hand.
- What kind of King is Jesus? Where is his Kingdom? How do we live in it?
Wednesday, November 11, 2009
Tuesday, October 27, 2009
Part 1: Introduction to the Readings for November 1, 2009
The notes this week were prepared by Elizabeth Bryce. There are five postings, this introduction and one for each of the four lectionary readings. You might want to begin with one reading that connects to your questions this week. If you have feedback or comments, I would be happy to respond, and will try to do so later in the week.
Take a moment to centre yourself in prayer:
O Rock of Ages, we remember with thanks the power of your Word. That power works in us and in others, keeping alive our faith in your goodness, keeping alight our witness to your gospel. In times of weakness, preserve us, in times of willfulness, forgive us. Transform us, O God, and raise us from spiritual death to lives of liberating love, Amen.
All Saints’ Day –
• In early Christian scriptures (especially the epistles), the word “saint” referred simply to a person of faith, or collectively “saints” were a group of faithful believers who formed a worshipping community.
• Over the years, the church started to use the word “saint” to refer to people of special significance, and that tradition has evolved within the Roman tradition to a series of special recognitions, such as canonization.
• Theologically, it recognizes a common bond between Christians that is stronger than death, all Christians living and dead are saints of the church.
• Celebrated since the 7th century after Christ, on November 1st.
• Hallowe’en came later - in response to the holiness of All Saints Day, people needed an opportunity to get their demons/fears out beforehand. Combining it with the ancient Celtic day of the dead, called Samhain, “lost souls” go out and make their presence known the night before All Saints, but are vanquished by the saints’ presence at the dawning of the holy day.
Questions for reflection:
1. Who are the “saints”, the faithful ordinary people, whom you’ve encountered on your journey?
2. If you had to dress up as your personal demon or fear, what kind of costume would you wear?
Take a moment to centre yourself in prayer:
O Rock of Ages, we remember with thanks the power of your Word. That power works in us and in others, keeping alive our faith in your goodness, keeping alight our witness to your gospel. In times of weakness, preserve us, in times of willfulness, forgive us. Transform us, O God, and raise us from spiritual death to lives of liberating love, Amen.
All Saints’ Day –
• In early Christian scriptures (especially the epistles), the word “saint” referred simply to a person of faith, or collectively “saints” were a group of faithful believers who formed a worshipping community.
• Over the years, the church started to use the word “saint” to refer to people of special significance, and that tradition has evolved within the Roman tradition to a series of special recognitions, such as canonization.
• Theologically, it recognizes a common bond between Christians that is stronger than death, all Christians living and dead are saints of the church.
• Celebrated since the 7th century after Christ, on November 1st.
• Hallowe’en came later - in response to the holiness of All Saints Day, people needed an opportunity to get their demons/fears out beforehand. Combining it with the ancient Celtic day of the dead, called Samhain, “lost souls” go out and make their presence known the night before All Saints, but are vanquished by the saints’ presence at the dawning of the holy day.
Questions for reflection:
1. Who are the “saints”, the faithful ordinary people, whom you’ve encountered on your journey?
2. If you had to dress up as your personal demon or fear, what kind of costume would you wear?
Part 2: Ruth 1:1-18
In the days when the judges ruled, there was a famine in the land, and a certain man of Bethlehem in Judah went to live in the country of Moab, he and his wife and two sons. 2The name of the man was Elimelech and the name of his wife Naomi, and the names of his two sons were Mahlon and Chilion; they were Ephrathites from Bethlehem in Judah. They went into the country of Moab and remained there. 3But Elimelech, the husband of Naomi, died, and she was left with her two sons. 4These took Moabite wives; the name of one was Orpah and the name of the other Ruth. When they had lived there for about ten years, 5both Mahlon and Chilion also died, so that the woman was left without her two sons or her husband.
6 Then she started to return with her daughters-in-law from the country of Moab, for she had heard in the country of Moab that the LORD had had consideration for his people and given them food. 7So she set out from the place where she had been living, she and her two daughters-in-law, and they went on their way to go back to the land of Judah. 8But Naomi said to her two daughters-in-law, ‘Go back each of you to your mother’s house. May the LORD deal kindly with you, as you have dealt with the dead and with me. 9The LORD grant that you may find security, each of you in the house of your husband.’ Then she kissed them, and they wept aloud. 10They said to her, ‘No, we will return with you to your people.’ 11But Naomi said, ‘Turn back, my daughters, why will you go with me? Do I still have sons in my womb that they may become your husbands? 12Turn back, my daughters, go your way, for I am too old to have a husband. Even if I thought there was hope for me, even if I should have a husband tonight and bear sons, 13would you then wait until they were grown? Would you then refrain from marrying? No, my daughters, it has been far more bitter for me than for you, because the hand of the LORD has turned against me.’ 14Then they wept aloud again. Orpah kissed her mother-in-law, but Ruth clung to her.
15 So she said, ‘See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.’ 16But Ruth said,
‘Do not press me to leave you
or to turn back from following you!
Where you go, I will go;
where you lodge, I will lodge;
your people shall be my people,
and your God my God.
17Where you die, I will die—
there will I be buried.
May the LORD do thus and so to me,
and more as well,
if even death parts me from you!’
18When Naomi saw that she was determined to go with her, she said no more to her.
Background:
It is likely the story of Ruth was written down in a later time, after the exile to Babylon, as a critique of those returning to Israel who would cast off their foreign wives. It is placed in “chronological” order, to reflect the history of the time before there were kings, and to set the stage for the anointing of King David.
The story:
Israel was troubled. There was no central authority – in Judges it says that “all the people did what was right in their own eyes.” In a time of famine, when there is no compassion from the community, Naomi and her husband Elimelech pack up their 2 sons and move to Moab. Their sons marry Moabite women, then tragedy strikes again. All three men in the household die, and the women have no means to survive. Naomi hears that prosperity has returned to Israel, and decides to return. Her daughters-in-law set out with her, but Naomi, perhaps remembering the treatment of foreigners by her people, tells them to return to their families and start over with new husbands. One woman, Orpah, agrees. Ruth will not leave, however, and makes the choice to accompany Naomi to her homeland, in spite of the personal hardship it will involve.
An important word in the passage is hesed, which has no direct translation in English, but means something like loving-kindness, or faithfulness, or loyalty. The daughters in law demonstrated hesed to their husbands’ family throughout illness and grief, now Naomi wants to show them hesed by freeing them for a better life. Ruth, whose name means “compassion” surprises Naomi with even greater hesed than she believed possible.
Naomi was not an easy travelling companion – she was returning to a nation that owed her nothing, she was bitter with God and with others. She was manipulative, and devised a way to exploit Ruth’s beauty for her own security. Yet it is Naomi’s great reversal from bitterness to redemption that makes the story sacred, and Ruth’s compassion that makes it possible. Ruth is a humbling commentary on those who believed that hope could only arise from within the 12 tribes of Israel.
Questions for Reflection:
1. Have you ever seen God work across entrenched divisions and make an outsider a sign of hope?
2. How does Ruth’s compassion inform the decisions and choices you make?
6 Then she started to return with her daughters-in-law from the country of Moab, for she had heard in the country of Moab that the LORD had had consideration for his people and given them food. 7So she set out from the place where she had been living, she and her two daughters-in-law, and they went on their way to go back to the land of Judah. 8But Naomi said to her two daughters-in-law, ‘Go back each of you to your mother’s house. May the LORD deal kindly with you, as you have dealt with the dead and with me. 9The LORD grant that you may find security, each of you in the house of your husband.’ Then she kissed them, and they wept aloud. 10They said to her, ‘No, we will return with you to your people.’ 11But Naomi said, ‘Turn back, my daughters, why will you go with me? Do I still have sons in my womb that they may become your husbands? 12Turn back, my daughters, go your way, for I am too old to have a husband. Even if I thought there was hope for me, even if I should have a husband tonight and bear sons, 13would you then wait until they were grown? Would you then refrain from marrying? No, my daughters, it has been far more bitter for me than for you, because the hand of the LORD has turned against me.’ 14Then they wept aloud again. Orpah kissed her mother-in-law, but Ruth clung to her.
15 So she said, ‘See, your sister-in-law has gone back to her people and to her gods; return after your sister-in-law.’ 16But Ruth said,
‘Do not press me to leave you
or to turn back from following you!
Where you go, I will go;
where you lodge, I will lodge;
your people shall be my people,
and your God my God.
17Where you die, I will die—
there will I be buried.
May the LORD do thus and so to me,
and more as well,
if even death parts me from you!’
18When Naomi saw that she was determined to go with her, she said no more to her.
Background:
It is likely the story of Ruth was written down in a later time, after the exile to Babylon, as a critique of those returning to Israel who would cast off their foreign wives. It is placed in “chronological” order, to reflect the history of the time before there were kings, and to set the stage for the anointing of King David.
The story:
Israel was troubled. There was no central authority – in Judges it says that “all the people did what was right in their own eyes.” In a time of famine, when there is no compassion from the community, Naomi and her husband Elimelech pack up their 2 sons and move to Moab. Their sons marry Moabite women, then tragedy strikes again. All three men in the household die, and the women have no means to survive. Naomi hears that prosperity has returned to Israel, and decides to return. Her daughters-in-law set out with her, but Naomi, perhaps remembering the treatment of foreigners by her people, tells them to return to their families and start over with new husbands. One woman, Orpah, agrees. Ruth will not leave, however, and makes the choice to accompany Naomi to her homeland, in spite of the personal hardship it will involve.
An important word in the passage is hesed, which has no direct translation in English, but means something like loving-kindness, or faithfulness, or loyalty. The daughters in law demonstrated hesed to their husbands’ family throughout illness and grief, now Naomi wants to show them hesed by freeing them for a better life. Ruth, whose name means “compassion” surprises Naomi with even greater hesed than she believed possible.
Naomi was not an easy travelling companion – she was returning to a nation that owed her nothing, she was bitter with God and with others. She was manipulative, and devised a way to exploit Ruth’s beauty for her own security. Yet it is Naomi’s great reversal from bitterness to redemption that makes the story sacred, and Ruth’s compassion that makes it possible. Ruth is a humbling commentary on those who believed that hope could only arise from within the 12 tribes of Israel.
Questions for Reflection:
1. Have you ever seen God work across entrenched divisions and make an outsider a sign of hope?
2. How does Ruth’s compassion inform the decisions and choices you make?
Part 3: Psalm 146
1Praise the LORD! Praise the LORD, O my soul!
2I will praise the LORD as long as I live;
I will sing praises to my God all my life long.
3Do not put your trust in princes,
in mortals, in whom there is no help.
4When their breath departs, they return to the earth;
on that very day their plans perish.
5Happy are those whose help is the God of Jacob,
whose hope is in the LORD their God,
6who made heaven and earth,
the sea, and all that is in them;
who keeps faith for ever;
7 who executes justice for the oppressed;
who gives food to the hungry.
The LORD sets the prisoners free;
8 the LORD opens the eyes of the blind.
The LORD lifts up those who are bowed down;
the LORD loves the righteous.
9The LORD watches over the strangers;
he upholds the orphan and the widow,
but the way of the wicked he brings to ruin.
10The LORD will reign for ever,
your God, O Zion, for all generations.
Praise the LORD!
The words of the psalm are not a fleeting ecstatic moment – the Psalmist acknowledges that God deserves to be praised a whole lifetime, even through tragedy. We are always empowered to make choices about how we view the world – is our cup half full or half empty? Do we understand the world from a perspective of scarcity or abundance?
This author has chosen the worldview of faith – realistic (even cynical) about the abilities of human authorities, God’s power is understood to be without limit, but intended for the defense of the powerless. The God of Jacob is the one who raises the second son to unexpected status, thus the world’s standards are overturned.
Mary Donovan Turner points out the use of 10 verbs to describe God at work: keeps faith; executes justice; gives food; opens the eyes; lifts up; loves; watches over; upholds; brings to ruin (the wicked). The righteous person is one who joins God in these works.
Question for Reflection:
1. Where do you see “the saints” working with God in those 10 ways?
2. Are you only comfortable with the first 9? Why?
2I will praise the LORD as long as I live;
I will sing praises to my God all my life long.
3Do not put your trust in princes,
in mortals, in whom there is no help.
4When their breath departs, they return to the earth;
on that very day their plans perish.
5Happy are those whose help is the God of Jacob,
whose hope is in the LORD their God,
6who made heaven and earth,
the sea, and all that is in them;
who keeps faith for ever;
7 who executes justice for the oppressed;
who gives food to the hungry.
The LORD sets the prisoners free;
8 the LORD opens the eyes of the blind.
The LORD lifts up those who are bowed down;
the LORD loves the righteous.
9The LORD watches over the strangers;
he upholds the orphan and the widow,
but the way of the wicked he brings to ruin.
10The LORD will reign for ever,
your God, O Zion, for all generations.
Praise the LORD!
The words of the psalm are not a fleeting ecstatic moment – the Psalmist acknowledges that God deserves to be praised a whole lifetime, even through tragedy. We are always empowered to make choices about how we view the world – is our cup half full or half empty? Do we understand the world from a perspective of scarcity or abundance?
This author has chosen the worldview of faith – realistic (even cynical) about the abilities of human authorities, God’s power is understood to be without limit, but intended for the defense of the powerless. The God of Jacob is the one who raises the second son to unexpected status, thus the world’s standards are overturned.
Mary Donovan Turner points out the use of 10 verbs to describe God at work: keeps faith; executes justice; gives food; opens the eyes; lifts up; loves; watches over; upholds; brings to ruin (the wicked). The righteous person is one who joins God in these works.
Question for Reflection:
1. Where do you see “the saints” working with God in those 10 ways?
2. Are you only comfortable with the first 9? Why?
Part 4: Hebrews 9: 11-14
11 But when Christ came as a high priest of the good things that have come, then through the greater and perfect tent (not made with hands, that is, not of this creation), 12he entered once for all into the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption. 13For if the blood of goats and bulls, with the sprinkling of the ashes of a heifer, sanctifies those who have been defiled so that their flesh is purified, 14how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to worship the living God!
If you didn’t see last week’s installment, you might want to check out the posting on Hebrews about the role of Jesus Christ as High Priest in the line of Melchizadek.
It is important to remember that the author sets Jesus within the framework of the Jewish faith, not in opposition to it. There are 2 main traditions where Christ brings new life as high priest:
1. Regulations for worship
2. Site of worship
The author suggests that Christ the high priest fulfills once and for all the tradition of blood sacrifice by offering his own life on the cross. He also does this not in the physical tent or ark of the Jerusalem temple, but in the greater and perfect tent of God’s kingdom. The readers would have understood the similarities between the cross of Jesus and the Day of Atonement rituals.
Question for Reflection:
How do you understand your own mistakes and weaknesses, after hearing the affirmation that Christ has already, once and for all, purified our conscience?
If you didn’t see last week’s installment, you might want to check out the posting on Hebrews about the role of Jesus Christ as High Priest in the line of Melchizadek.
It is important to remember that the author sets Jesus within the framework of the Jewish faith, not in opposition to it. There are 2 main traditions where Christ brings new life as high priest:
1. Regulations for worship
2. Site of worship
The author suggests that Christ the high priest fulfills once and for all the tradition of blood sacrifice by offering his own life on the cross. He also does this not in the physical tent or ark of the Jerusalem temple, but in the greater and perfect tent of God’s kingdom. The readers would have understood the similarities between the cross of Jesus and the Day of Atonement rituals.
Question for Reflection:
How do you understand your own mistakes and weaknesses, after hearing the affirmation that Christ has already, once and for all, purified our conscience?
Part 5: Mark 12:28-34
28 One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, ‘Which commandment is the first of all?’ 29Jesus answered, ‘The first is, “Hear, O Israel: the Lord our God, the Lord is one; 30you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” 31The second is this, “You shall love your neighbour as yourself.” There is no other commandment greater than these.’ 32Then the scribe said to him, ‘You are right, Teacher; you have truly said that “he is one, and besides him there is no other”; 33and “to love him with all the heart, and with all the understanding, and with all the strength”, and “to love one’s neighbour as oneself”,—this is much more important than all whole burnt-offerings and sacrifices.’ 34When Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question.
Throughout the gospel of Mark, there is an increasing sense of urgency. Things happen very quickly in the first few chapters. By this point in the gospel, Jesus’ popularity is established, he has deftly criticized his opponents and demonstrated how his teachings resonate with God’s power. This particular teaching is the pinnacle – at the conclusion of the reading it tells us: After that no one dared to ask him any question.
Like the author of Hebrews, Jesus does not pretend that his take on the commandments supercede the tradition of covenant, but that it fulfils it uniquely. Love of God, the first commandment, is lived out in love of neighbor and self. The scribe (a temple representative) is not far from the kingdom of God, but Jesus fulfils it. Entering the kingdom will not be based on knowing all the right answers, it will demand that we live them out in our choices.
Questions for Reflection:
1. Is it more difficult for you to “love one’s neighbor as oneself” or “love oneself as one’s neighbor?”
2. How do you understand the primacy of a commitment to Christ within a pluralist world?
Throughout the gospel of Mark, there is an increasing sense of urgency. Things happen very quickly in the first few chapters. By this point in the gospel, Jesus’ popularity is established, he has deftly criticized his opponents and demonstrated how his teachings resonate with God’s power. This particular teaching is the pinnacle – at the conclusion of the reading it tells us: After that no one dared to ask him any question.
Like the author of Hebrews, Jesus does not pretend that his take on the commandments supercede the tradition of covenant, but that it fulfils it uniquely. Love of God, the first commandment, is lived out in love of neighbor and self. The scribe (a temple representative) is not far from the kingdom of God, but Jesus fulfils it. Entering the kingdom will not be based on knowing all the right answers, it will demand that we live them out in our choices.
Questions for Reflection:
1. Is it more difficult for you to “love one’s neighbor as oneself” or “love oneself as one’s neighbor?”
2. How do you understand the primacy of a commitment to Christ within a pluralist world?
Tuesday, October 20, 2009
Readings for October 25, 2009 Introduction
The notes this week were prepared by Elizabeth Bryce. There are five postings, this introduction and one for each of the four lectionary readings. You might want to begin with one reading that connects to your story this week. If you have feedback or comments, I would be happy to respond, and will try to do so later in the week.
Take a moment to centre yourself in a prayer from John Calvin, in celebration of the 500th year of his birth
Grant, Almighty God, that as thou shinest on us by thy word, we may not be blind at midnight, nor wilfully seek darkness, and thus lull our minds asleep: but may we be roused daily by thy words, and may we stir up ourselves more and more to fear thy name and thus present ourselves and all our pursuits, as a sacrifice to thee, that thou mayest peaceably rule, and perpetually dwell in us, until thou gatherest us to thy celestial habitation, where there is reserved for us eternal rest and glory through Jesus Christ our Lord. Amen.
This Sunday is also called Reformation Sunday:
On the night of October 31, 1517 Martin Luther nailed the 95 Theses on the Power and Efficacy of Indulgences to the Castle Church door in Wittenberg, Germany. Luther knew that many of the faithful would worship there for All Saints’ Day (November 1), and see his theses in protest of church corruption and misguided theology. It also contained an invitation to a scholarly debate.
Question for Reflection:
If you were to nail 95 theses (or less) on your church door, which aspects of your church’s life need “reformation” today?
Take a moment to centre yourself in a prayer from John Calvin, in celebration of the 500th year of his birth
Grant, Almighty God, that as thou shinest on us by thy word, we may not be blind at midnight, nor wilfully seek darkness, and thus lull our minds asleep: but may we be roused daily by thy words, and may we stir up ourselves more and more to fear thy name and thus present ourselves and all our pursuits, as a sacrifice to thee, that thou mayest peaceably rule, and perpetually dwell in us, until thou gatherest us to thy celestial habitation, where there is reserved for us eternal rest and glory through Jesus Christ our Lord. Amen.
This Sunday is also called Reformation Sunday:
On the night of October 31, 1517 Martin Luther nailed the 95 Theses on the Power and Efficacy of Indulgences to the Castle Church door in Wittenberg, Germany. Luther knew that many of the faithful would worship there for All Saints’ Day (November 1), and see his theses in protest of church corruption and misguided theology. It also contained an invitation to a scholarly debate.
Question for Reflection:
If you were to nail 95 theses (or less) on your church door, which aspects of your church’s life need “reformation” today?
October 25, 2009 - Part 2
Job 42:1-6, 10-17
If you didn’t have a chance to read the background on Job in last week’s posting, you might want to read it through, to give you an idea of the story and the depth of Job’s struggles with God.
This week’s passage is Job’s response to God, after God’s defense has been offered:
Then Job answered the Lord; I know that you can do all things,
and that no purpose of yours can be thwarted.
“Who is this that hides counsel without knowledge?”
Therefore I have uttered what I did not understand,
things too wonderful for me, which I did not know.
Hear, and I will speak; I will question you, and you declare to me.
I had heard of you by the hearing of the ear,
but now my eye sees you;
therefore I despise myself, and repent in dust and ashes.
If you watch curling on TV, you know what the TSN Turning Point is: the point at which momentum changes and the probability of victory becomes clear. This passage is Job’s Turning Point. In the midst of all the arguments from his friends, in the midst of all Job’s denials, in the midst of God’s answer rising out of darkness, it all comes clear right here. Contemporary process would call it a “paradigm shift”.
It is sometimes hard to know who is speaking – initially Job, who quotes God, then confesses his ignorance. So, then why would Job go on to say that he will speak? More likely it is God’s voice who invites Job to “Hear, and I will speak;”
Job’s story reminds us of the reality of human loss; the breakdown of a simplistic theology that says if you are good, only good things will happen to you, so if bad things come, you must have done something wrong. Throughout it all, Job has trusted his heart, though he questions all human logic, he maintains his trust somehow God will respond. Finally, in the thick of the storm that is his life, Job hears God’s voice, and his eye acknowledges God’s reality. Job is pushed beyond all his expectations and welcomed into a new relationship with God. When he emerges, his perspective on all life is changed, and even his daughters receive a share of his blessing!
Job is one of the scripture stories that gets all done up with a happy ending, but somehow it seems superficial, tacked on to gloss over the real struggle for faith. Hope is already in the works, even in the midst of Job’s suffering, but it still hurts. Job’s repentance at the end of the passage is really an acknowledgement of where he stands in relation to God, not an admission of past sin.
Questions for reflection:
What small signs of hope along the way have kept you engaged in your relationship with God, even long before a “happy ending”?
Have you ever had a moment where you have felt like you encountered God? How did that change you?
If you didn’t have a chance to read the background on Job in last week’s posting, you might want to read it through, to give you an idea of the story and the depth of Job’s struggles with God.
This week’s passage is Job’s response to God, after God’s defense has been offered:
Then Job answered the Lord; I know that you can do all things,
and that no purpose of yours can be thwarted.
“Who is this that hides counsel without knowledge?”
Therefore I have uttered what I did not understand,
things too wonderful for me, which I did not know.
Hear, and I will speak; I will question you, and you declare to me.
I had heard of you by the hearing of the ear,
but now my eye sees you;
therefore I despise myself, and repent in dust and ashes.
If you watch curling on TV, you know what the TSN Turning Point is: the point at which momentum changes and the probability of victory becomes clear. This passage is Job’s Turning Point. In the midst of all the arguments from his friends, in the midst of all Job’s denials, in the midst of God’s answer rising out of darkness, it all comes clear right here. Contemporary process would call it a “paradigm shift”.
It is sometimes hard to know who is speaking – initially Job, who quotes God, then confesses his ignorance. So, then why would Job go on to say that he will speak? More likely it is God’s voice who invites Job to “Hear, and I will speak;”
Job’s story reminds us of the reality of human loss; the breakdown of a simplistic theology that says if you are good, only good things will happen to you, so if bad things come, you must have done something wrong. Throughout it all, Job has trusted his heart, though he questions all human logic, he maintains his trust somehow God will respond. Finally, in the thick of the storm that is his life, Job hears God’s voice, and his eye acknowledges God’s reality. Job is pushed beyond all his expectations and welcomed into a new relationship with God. When he emerges, his perspective on all life is changed, and even his daughters receive a share of his blessing!
Job is one of the scripture stories that gets all done up with a happy ending, but somehow it seems superficial, tacked on to gloss over the real struggle for faith. Hope is already in the works, even in the midst of Job’s suffering, but it still hurts. Job’s repentance at the end of the passage is really an acknowledgement of where he stands in relation to God, not an admission of past sin.
Questions for reflection:
What small signs of hope along the way have kept you engaged in your relationship with God, even long before a “happy ending”?
Have you ever had a moment where you have felt like you encountered God? How did that change you?
October 25, 2009 - Part 3
Psalm 34:1-8
I will bless the Lord at all times;
His praise shall continually be in my mouth.
My soul makes its boast in the Lord;
Let the humble hear and be glad.
O magnify the Lord with me, and let us exalt his name together.
I sought the Lord, and he answered me, and delivered me from all my fears.
Look to him, and be radiant;
So your faces shall never be ashamed.
This poor sould cried, and was heard by the Lord,
And was saved from every trouble.
The angel of the Lord encamps
Around those who fear him, and delivers them.
O taste and see that the Lord is good,
happy are those who take refuge in him.
An individual song of thanksgiving, but not for personal use only. Often these individual testimonies to faith were made public in community to teach and inspire others for their own times of struggle.
Psalm 34 is also an acrostic psalm, which means that each line begins with a letter of the Hebrew alphabet, in sequence from A to Z, so to speak.
The section we read has 3 main themes, which give us our reflection points.
Questions for Reflection:
“Bless the Lord at all times” – it is not realistic to spend the whole day, every day in worship. How can we make the more mundane parts of our lives shine with the wonder of God?
“Heard by the Lord and saved from every trouble” – what do we do with the question of suffering in the short-term, when ultimately the Christian response is to focus on a long-term hope, whether you call it new life, or the kingdom of God?
“Taste and see that God is good!” – the whole person should be able to celebrate God, not just the intellect. How do YOU celebrate God with all five senses?
I will bless the Lord at all times;
His praise shall continually be in my mouth.
My soul makes its boast in the Lord;
Let the humble hear and be glad.
O magnify the Lord with me, and let us exalt his name together.
I sought the Lord, and he answered me, and delivered me from all my fears.
Look to him, and be radiant;
So your faces shall never be ashamed.
This poor sould cried, and was heard by the Lord,
And was saved from every trouble.
The angel of the Lord encamps
Around those who fear him, and delivers them.
O taste and see that the Lord is good,
happy are those who take refuge in him.
An individual song of thanksgiving, but not for personal use only. Often these individual testimonies to faith were made public in community to teach and inspire others for their own times of struggle.
Psalm 34 is also an acrostic psalm, which means that each line begins with a letter of the Hebrew alphabet, in sequence from A to Z, so to speak.
The section we read has 3 main themes, which give us our reflection points.
Questions for Reflection:
“Bless the Lord at all times” – it is not realistic to spend the whole day, every day in worship. How can we make the more mundane parts of our lives shine with the wonder of God?
“Heard by the Lord and saved from every trouble” – what do we do with the question of suffering in the short-term, when ultimately the Christian response is to focus on a long-term hope, whether you call it new life, or the kingdom of God?
“Taste and see that God is good!” – the whole person should be able to celebrate God, not just the intellect. How do YOU celebrate God with all five senses?
October 25, 2009 - Part 4
Hebrews 7:23-28
23 Furthermore, the former priests were many in number, because they were prevented by death from continuing in office; 24but he holds his priesthood permanently, because he continues for ever. 25Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them.
26 For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens. 27Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself. 28For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect for ever.
The beginning of this chapter introduced the readers to Melchizadek, at one time a high priest and king in the region of Israel and felt by some to be greater than Abraham, whom Melchizadek blessed, according to Genesis 14. Therefore, from a Christian perspective, Christ as high priest is greater than all the Levites, even if they are descended from Abraham.
This is a good example of Christian midrash (interpretation) on an older text. The author of Hebrews is blending the story of Melchizadek with the Christian superiority complex. For early Christians with a Jewish background, this continuity between Melchizadek and Christ translated into a sense of security. While priests live and die, this is one priest (Christ) who will intercede on their behalf forever.
The stories of priests in the scriptures often raise questions of corruption, exploitation of the role where one intercedes with God on another’s behalf. In Christian faith, especially the Reformed tradition, we are encouraged to go directly to Christ, without requiring intervention of a priest.
Question for reflection:
How do you understand the role or need for clergy, in the midst of your relationship with God?
23 Furthermore, the former priests were many in number, because they were prevented by death from continuing in office; 24but he holds his priesthood permanently, because he continues for ever. 25Consequently he is able for all time to save those who approach God through him, since he always lives to make intercession for them.
26 For it was fitting that we should have such a high priest, holy, blameless, undefiled, separated from sinners, and exalted above the heavens. 27Unlike the other high priests, he has no need to offer sacrifices day after day, first for his own sins, and then for those of the people; this he did once for all when he offered himself. 28For the law appoints as high priests those who are subject to weakness, but the word of the oath, which came later than the law, appoints a Son who has been made perfect for ever.
The beginning of this chapter introduced the readers to Melchizadek, at one time a high priest and king in the region of Israel and felt by some to be greater than Abraham, whom Melchizadek blessed, according to Genesis 14. Therefore, from a Christian perspective, Christ as high priest is greater than all the Levites, even if they are descended from Abraham.
This is a good example of Christian midrash (interpretation) on an older text. The author of Hebrews is blending the story of Melchizadek with the Christian superiority complex. For early Christians with a Jewish background, this continuity between Melchizadek and Christ translated into a sense of security. While priests live and die, this is one priest (Christ) who will intercede on their behalf forever.
The stories of priests in the scriptures often raise questions of corruption, exploitation of the role where one intercedes with God on another’s behalf. In Christian faith, especially the Reformed tradition, we are encouraged to go directly to Christ, without requiring intervention of a priest.
Question for reflection:
How do you understand the role or need for clergy, in the midst of your relationship with God?
October 25, 2009 - Part 4
Mark 10:46-52
They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, ‘Jesus, Son of David, have mercy on me!’ Many sternly ordered him to be quiet, but he cried out even more loudly, ‘Son of David, have mercy on me!’ Jesus stood still and said, ‘Call him here.’ And they called the blind man, saying to him, ‘Take heart; get up, he is calling you.’ So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, ‘What do you want me to do for you?’ The blind man said to him, ‘My teacher, let me see again.’ Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.
This is the second story of Jesus healing a blind man in the gospel of Mark, the other is found at Mark 8:22-26. They bracket a section of stories where Jesus’ followers are being urged, metaphorically, to “see” what is right in front of them. Unfortunately, many seem to be “blind”, and this is a spiritual blindness that is much harder to heal!
Unlike the earlier blind man, who was supported by others in finding a way to see Jesus, in this story the crowd tries to keep Bartimaeus away – they do not want to hear what he sees in Jesus. In Mark, Bartimaeus is the first one to call Jesus “Son of David”, hinting at the procession of palms into Jerusalem, and Jesus’ confrontation with those who would accuse him of trying to reign politically. Throughout the story, Jesus’ “royal status” becomes more and more apparent, which he uses to help a noisy beggar become whole again – in a sense, they make each other whole.
Question for reflection:
In modern society, religion is often stereotyped as something that puts blinders on its believers, science and logic can truly see. Have there been times in your life when you feel that your faith journey has helped you see something others couldn’t?
They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, ‘Jesus, Son of David, have mercy on me!’ Many sternly ordered him to be quiet, but he cried out even more loudly, ‘Son of David, have mercy on me!’ Jesus stood still and said, ‘Call him here.’ And they called the blind man, saying to him, ‘Take heart; get up, he is calling you.’ So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, ‘What do you want me to do for you?’ The blind man said to him, ‘My teacher, let me see again.’ Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.
This is the second story of Jesus healing a blind man in the gospel of Mark, the other is found at Mark 8:22-26. They bracket a section of stories where Jesus’ followers are being urged, metaphorically, to “see” what is right in front of them. Unfortunately, many seem to be “blind”, and this is a spiritual blindness that is much harder to heal!
Unlike the earlier blind man, who was supported by others in finding a way to see Jesus, in this story the crowd tries to keep Bartimaeus away – they do not want to hear what he sees in Jesus. In Mark, Bartimaeus is the first one to call Jesus “Son of David”, hinting at the procession of palms into Jerusalem, and Jesus’ confrontation with those who would accuse him of trying to reign politically. Throughout the story, Jesus’ “royal status” becomes more and more apparent, which he uses to help a noisy beggar become whole again – in a sense, they make each other whole.
Question for reflection:
In modern society, religion is often stereotyped as something that puts blinders on its believers, science and logic can truly see. Have there been times in your life when you feel that your faith journey has helped you see something others couldn’t?
Tuesday, October 13, 2009
Readings for Sunday October 18, 2009
Readings for Sunday October 18, 2009
Job 38:1-7, (34-41) • Psalm 104:1-9, 24, 35c • Hebrews 5:1-10 • Mark 10:35-45
The study this week is written by Steve Clifton. Please post your comments and feedback and I will do my best to respond during the week.
The art work is Job and His wife by Georges de la Tour. Spend a moment to reflect upon this painting.To see this in a larger size follow:
http://diglib.library.vanderbilt.edu/diglib-fulldisplay.pl?SID=20091013579345703&code=act&RC=46621&Row=2
Take a moment to centre yourself in prayer:
Creator God,
you call us to love and serve you
with body, mind, and spirit
through loving your creation
and our sisters and brothers.
Open our hearts in compassion.
Open our minds to your word.
We pray this in the name of Jesus. Amen
Job 38:1-7, (34-41)
Recall the story of the Book of Job. Job, a good and righteous man, is being tested. Many afflictions and trials come his way. His friends counsel him saying that he should curse God. Job turns away from his counsellors instead.
Job has complained of God’s indifference and injustice to him; he has asked why his misfortune happened. He has pleaded that God hear him, answer him. Now God, appearing in a “whirlwind” (as he does elsewhere in the Old Testament) answers him by asking him rhetorical questions. First he asks: who are you to doubt, in your ignorance, the sum total of my plans and works? Stand up like a man; answer the questions I put to you...”
Our reading is only a small part of God’s speech. God asks five main questions:
• Were you present at creation?
• Do you know your way around the cosmos?
• Would you know how to operate it?
• Would creation and creatures obey your commands? and
• Are you capable of providing for animals and birds as I am?
After God’s speech, Job says: “See, I am of small account; what shall I answer you? ... I will not answer” (40:4-5). With God’s appearance Job is at last able to articulate what he has been suspecting all along: he and his friends thought they understood the world; now he realizes that they do not. And so his complaint against God evaporates.
In essence, God tells Job that Job is not God and so cannot understand the ways of God. Why does Job suffer? Why do bad things happen to good people? It remains a mystery.
Questions for reflection:
• Why do you think that there is suffering in the world? This question has been answered in many different ways. Are we to learn from it? Do we bring it on ourselves? Is it a mystery, something beyond our understanding?
• If you had a chance to meet with God face to face as Job does, what would your questions be? And how do you think God would answer?
• Would God’s answer to Job satisfy you if you were in Job’s place Can you live with mystery or would you like a clearer explanation?
• God`s answer to Job has a sarcastic tone. Do you think that God has a sense of humour?
Psalm 104:1-9, 24, 35c
This psalm is a hymn of praise to God, the creator. Verses 2-4 tell of the creation of the heavens and verses 5 to 9 of the earth. To the ancients, “light” (v. 2) was a thing, so comparing light to a garment makes sense. God built his heavenly dwelling on the chaotic (unruly, disordered) “waters. The hot wind in verse 4 is the sirocco, a desert wind from the east; the “wind” brings rain clouds from the sea; both are under God’s control. People saw the earth as a disk supported by pillars (“foundations”, verse 5). Before God’s creative acts, the “waters” (verse 6) covered the earth. God chased away chaos, bringing order; he restricted the waters to the mountain tops (as snow) and the “valleys” (verse 8, as rivers). He will never again permit the waters to cover the earth (verse 9) and all that lives (verses 10-18): creatures depend on him for their very existence (verses 27-30). God’s “works” are countless. God has made them “in wisdom”, with perfection of design and ethic, absolute integrity, truth and beauty. Praise the Lord!
The Psalmist looks to the beauty of Creation and sees the Creator behind it all. Creation leads to praise of the Creator. This psalm almost reads like a reverse of the Job passage, doesn't it? Instead of God prompting Job to remember what God has done, here the psalmist remembers on his own what God has done.
Questions for reflection:
• Do you see the Creator when you look at Creation? Does a sunset, or geese in flight, or a crimson forest move you to praise?
• Are there places or landscapes that are “thin places” for you; are there places in nature that lead you to feel close to God?
• “Bless the Lord, O my soul." We normally ask God to bless us and others. What does it mean for us, instead, to bless God, to be a blessing to God?
• The clothing/fabric imagery in this psalm is interesting - God is enveloping, wrapping around us and the world, surrounding, covering, protecting. How do you feel when thinking of God as One who is wrapped around you, like a comforter on a cold night?
Hebrews 5:1-10
The letter to the Hebrews is addressed to the Christian community in Jerusalem. Its first audience lived in the shadow of Jerusalem’s Temple. The letter uses language and images that were familiar to Jerusalem Jews who worshipped in the Temple with its High Priest and its animal sacrifices. Basing his argument on the Old Testament, the author argues for the superiority of Christ to the prophets, angels and Moses. Christ offers a superior priesthood, and his sacrifice is much more significant than that of Levite priests. Jesus is the "heavenly" High Priest, making the true sacrifice for the sins of the people
The author has told us that “we have a great high priest” (4:14) who has been raised to heaven, namely “Jesus, the Son of God”. Now he compares the high priests of Judaism with Christ.
Christ was also appointed by God – at his baptism, when God said: “You are my Son ...” (v. 5). Christ also fulfills Psalm 100 as unlike other high priests, he is “priest forever”. He ranks with “Melchizedek”, the Canaanite priest who brought bread and wine to Abram, and blessed him. During his earthly life (“the days of his flesh”, v7), Jesus prayed to God in anguish (at Gethsemane) to the one who would “save him from death”, i.e. resurrect him (bring him back to life). Because of his proper respect (“reverent submission”), the Father heard him. Although already God’s Son (v. 8), he learned a needed human trait, obedience, through suffering. His work of salvation complete (“made perfect”, v9 he, as eternal priest, offers salvation forever to all the obedient, the faithful. He is high priest forever.
Questions for reflection:
• Check out Genesis 14:17-20 and Psalm 110:4 for context about Melchizedek.
• How does the image of Jesus as a "high priest" speak to you? What priestly functions do you see Jesus filling? How is Jesus a priest? The author gives his answer in verses 7-10.
• Most often, we do not think of Jesus as someone who had to "learn" obedience (v.8), but as one who simply was obedient. But maybe there is something valuable in thinking of Jesus learning to obey God through his faithfulness to God's plan for him. Does this make Jesus more human? More accessible? Does it give us hope that if Jesus could learn then maybe we can too? What do you think? Or do you prefer to think of Jesus as the one who has got it all together?
Mark 10:35-45
Earlier in the gospel the disciples have argued about which of them is the greatest. Now two members of the inner circle ask a favour of Jesus: they seek positions of special dignity at the messianic banquet in heaven at the end of time (v.37). Jesus answers: you do not know the implications of what you ask. In the Old Testament, one’s “cup” (v.38) is one’s lot assigned by God, be it blessing or condemnation. Here, Jesus is speaking of his suffering and death. Do John and James really want to drink the cup that Jesus will drink from at Gethsemane and Golgotha? James and John confidently answer yes (in verse 39) and accept all the consequences. But as for getting the best seats at the heavenly banquet, only God knows whom God has called to special places in the kingdom.
Jesus tells all the disciples: earthly authority depends on power and force but for disciples, it is different; to be “great” now and in the kingdom a disciple must serve others; to be “first”, one must serve even more humbly, as a “slave”. Jesus, the “Son of Man” is the example: he gave even his life for the freedom of others, gaining their release from punishment and death for their sins. The first shall be last...
Questions for reflection:
• The other ten disciples are mad at James and John. For asking a silly question of Jesus? For taking up an old argument? For pledging to follow him in a way they hadn't? Because they want the places of greatness for themselves?
• Jesus talks (again!) about a different world-order, a different system of greatness and power. Over and over again Jesus has to remind his friends that in God’s Kingdom, the first are last and the least are first....that the greatest are servants to all? How many times must he tell them this first-last master-servant stuff before they get it? Then again...how many times must he tell us before we get it?
Tuesday, October 6, 2009
Introduction to Thanksgiving Sunday Readings - October 11, 2009
The study this week is written by Elizabeth Bryce. Please post your comments and feedback and I will do my best to respond during the week.
Take a moment to centre yourself in prayer:
Merciful Creator, we breathe in your Spirit.
With all our senses we open ourselves to your creation;
filling our noses with the smell of baking;
filling our eyes with a riot of colour;
filling our hands with the weight of the harvest;
filling our ears with the crunch of crackling leaves;
filling our mouths with the taste of your goodness.
Fill our hearts also, O God, with the wisdom to recognize these blessings, the humility to give thanks and the compassion to share with others. Amen
In Canada, this week, we take a break from the lectionary readings and reflect on the harvest celebration of Thanksgiving.
- Each fall, the Ojibwe people celebrated Wataybugaw, meaning the changing of the colours, holding pow-wows as a symbol of their thanks to creator and to community.
- In 1578, the explorer Martin Frobisher celebrated a European-style service in Newfoundland, to give thanks for safe passage across the ocean.
- Samuel de Champlain marked a harvest festival shared with the aboriginal people near his settlement in the early 17th century (unfortunately, the sharing didn’t last long.)
- The October date for Thanksgiving was not set until 1957, when it was set for the second Monday in October because of conflicting observances between a November Thanksgiving and November 11 Armistice/Remembrance Day.
Questions for reflection:
What makes you feel thankful?
What are the obstacles that might stand in the way of your wholehearted celebration of thanksgiving?
Take a moment to centre yourself in prayer:
Merciful Creator, we breathe in your Spirit.
With all our senses we open ourselves to your creation;
filling our noses with the smell of baking;
filling our eyes with a riot of colour;
filling our hands with the weight of the harvest;
filling our ears with the crunch of crackling leaves;
filling our mouths with the taste of your goodness.
Fill our hearts also, O God, with the wisdom to recognize these blessings, the humility to give thanks and the compassion to share with others. Amen
In Canada, this week, we take a break from the lectionary readings and reflect on the harvest celebration of Thanksgiving.
- Each fall, the Ojibwe people celebrated Wataybugaw, meaning the changing of the colours, holding pow-wows as a symbol of their thanks to creator and to community.
- In 1578, the explorer Martin Frobisher celebrated a European-style service in Newfoundland, to give thanks for safe passage across the ocean.
- Samuel de Champlain marked a harvest festival shared with the aboriginal people near his settlement in the early 17th century (unfortunately, the sharing didn’t last long.)
- The October date for Thanksgiving was not set until 1957, when it was set for the second Monday in October because of conflicting observances between a November Thanksgiving and November 11 Armistice/Remembrance Day.
Questions for reflection:
What makes you feel thankful?
What are the obstacles that might stand in the way of your wholehearted celebration of thanksgiving?
Joel 2:21-27 part 2 for Oct 11, 2009
Reading: NRSV
Do not fear, O soil;
be glad and rejoice,
for the LORD has done great things!
Do not fear, you animals of the field,
for the pastures of the wilderness are green;
the tree bears its fruit,
the fig tree and vine give their full yield.
O children of Zion, be glad
and rejoice in the LORD your God;
for he has given the early rain for your vindication,
he has poured down for you abundant rain,
the early and the later rain, as before.
The threshing-floors shall be full of grain,
the vats shall overflow with wine and oil.
I will repay you for the years
that the swarming locust has eaten,
the hopper, the destroyer, and the cutter,
my great army, which I sent against you.
You shall eat in plenty and be satisfied,
and praise the name of the LORD your God,
who has dealt wondrously with you. And my people shall never again be put to shame.
You shall know that I am in the midst of Israel,
and that I, the LORD, am your God and there is no other.
And my people shall never again
be put to shame.
There is some controversy in putting a date to the prophecy of Joel. Some find themes of literature from after the Babylonian exile, which would place Joel just prior to the time when the temple was being rebuilt in the 4th century BCE. Other biblical scholars note his references to earlier events and place him as early as the 8th century BCE.
What really characterizes Joel, however, is a much more timeless experience of hardship. The people of God have suffered poverty and famine because of successive plagues of locusts, which Joel interprets as God’s punishment for their lack of faith and compassion. He calls them to repent and change their ways, so that God will remove their calamity and renew the earth.
In a unique way, Joel describes God’s renewal as coming first to the earth and its creatures, before redeeming the human element. If God punishes with locusts, then God redeems with rain on the pastures and fruit trees, so that the animals no longer need to fear starvation.
Question for Reflection:
Joel seems to have a sense that all life is inter-connected and that God is a part of the chain. In what ways do we disrupt that natural balance of creation and contribute to our own destruction?
How do we understand God to be at work in the environmental crisis of our time, as punisher or redeemer? How can we offer our repentence?
Do not fear, O soil;
be glad and rejoice,
for the LORD has done great things!
Do not fear, you animals of the field,
for the pastures of the wilderness are green;
the tree bears its fruit,
the fig tree and vine give their full yield.
O children of Zion, be glad
and rejoice in the LORD your God;
for he has given the early rain for your vindication,
he has poured down for you abundant rain,
the early and the later rain, as before.
The threshing-floors shall be full of grain,
the vats shall overflow with wine and oil.
I will repay you for the years
that the swarming locust has eaten,
the hopper, the destroyer, and the cutter,
my great army, which I sent against you.
You shall eat in plenty and be satisfied,
and praise the name of the LORD your God,
who has dealt wondrously with you. And my people shall never again be put to shame.
You shall know that I am in the midst of Israel,
and that I, the LORD, am your God and there is no other.
And my people shall never again
be put to shame.
There is some controversy in putting a date to the prophecy of Joel. Some find themes of literature from after the Babylonian exile, which would place Joel just prior to the time when the temple was being rebuilt in the 4th century BCE. Other biblical scholars note his references to earlier events and place him as early as the 8th century BCE.
What really characterizes Joel, however, is a much more timeless experience of hardship. The people of God have suffered poverty and famine because of successive plagues of locusts, which Joel interprets as God’s punishment for their lack of faith and compassion. He calls them to repent and change their ways, so that God will remove their calamity and renew the earth.
In a unique way, Joel describes God’s renewal as coming first to the earth and its creatures, before redeeming the human element. If God punishes with locusts, then God redeems with rain on the pastures and fruit trees, so that the animals no longer need to fear starvation.
Question for Reflection:
Joel seems to have a sense that all life is inter-connected and that God is a part of the chain. In what ways do we disrupt that natural balance of creation and contribute to our own destruction?
How do we understand God to be at work in the environmental crisis of our time, as punisher or redeemer? How can we offer our repentence?
Psalm 126, part 3 of Oct 11 2009
Reading: NRSV
A Song of Ascents
When the LORD restored the fortunes of Zion,
we were like those who dream.
Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then it was said among the nations,
‘The LORD has done great things for them.’
The LORD has done great things for us,
and we rejoiced.
Restore our fortunes, O LORD,
like the watercourses in the Negeb.
May those who sow in tears
reap with shouts of joy.
Those who go out weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
carrying their sheaves.
Psalm 126 could very well be the people’s response to God’s redemption prophesied in Joel, or any other crisis. The harvest theme makes it particularly appropriate to be paired with Joel in the Thanksgiving readings. Note the two repetitions in the first stanza, which make it so fitting for a leader and congregation as call to worship and response:
“ONE: Then it was said among the nations, the Lord has done great things for them. ALL: The Lord has done great things for US and we rejoice!”
The author of the psalm seems to have experienced one of those times when hope seems impossible, and yet is surprised by an unexpected gift of new life. We don’t know how long it took for those fortunes to be reversed, or what the situation might have been. We only know that having experienced that unexpected sense of hope, the author would have everyone take hope from his or her witness. “May those who sow in tears reap with shouts of joy.”
Question for Reflection:
Have you ever had an experience of renewed hope that you would share with others to give them hope in times of crisis?
What would it be like for you to understand that story from the perspective of faith and call it “testimony”?
A Song of Ascents
When the LORD restored the fortunes of Zion,
we were like those who dream.
Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then it was said among the nations,
‘The LORD has done great things for them.’
The LORD has done great things for us,
and we rejoiced.
Restore our fortunes, O LORD,
like the watercourses in the Negeb.
May those who sow in tears
reap with shouts of joy.
Those who go out weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
carrying their sheaves.
Psalm 126 could very well be the people’s response to God’s redemption prophesied in Joel, or any other crisis. The harvest theme makes it particularly appropriate to be paired with Joel in the Thanksgiving readings. Note the two repetitions in the first stanza, which make it so fitting for a leader and congregation as call to worship and response:
“ONE: Then it was said among the nations, the Lord has done great things for them. ALL: The Lord has done great things for US and we rejoice!”
The author of the psalm seems to have experienced one of those times when hope seems impossible, and yet is surprised by an unexpected gift of new life. We don’t know how long it took for those fortunes to be reversed, or what the situation might have been. We only know that having experienced that unexpected sense of hope, the author would have everyone take hope from his or her witness. “May those who sow in tears reap with shouts of joy.”
Question for Reflection:
Have you ever had an experience of renewed hope that you would share with others to give them hope in times of crisis?
What would it be like for you to understand that story from the perspective of faith and call it “testimony”?
Matthew 6:25-33, part 4 for Oct 11 2009
Reading: NRSV
‘Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you—you of little faith? Therefore do not worry, saying, “What will we eat?” or “What will we drink?” or “What will we wear?” For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.
This passage is one piece of the Sermon on the Mount, Matthew’s edition of Jesus’ basic teachings. Jesus’ use of creation imagery is strong in this passage. Like Joel, perhaps he sees the earth and its creatures as interconnected with humanity, sharing some very basic characteristics. We learn from creation and extend that learning to our understanding of the eternal realm. Creation opens our eyes to the “big picture”.
This is NOT a passage about financial planning. Jesus is reminding his listeners that, ultimately, all that we have comes from God. All that we are is loved by God, so ultimately, we are always in God’s care.
Questions for Reflection:
We understand so much about nature, biology, cosmology from a scientific point of view. Does knowing “how things really work” decrease, instead of increasing, our understanding of God?
In this current age of recession and the threat to pensions and retirement savings, what does it mean to hear Jesus say: “Do not worry…”? How do we respond faithfully?
‘Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you—you of little faith? Therefore do not worry, saying, “What will we eat?” or “What will we drink?” or “What will we wear?” For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.
This passage is one piece of the Sermon on the Mount, Matthew’s edition of Jesus’ basic teachings. Jesus’ use of creation imagery is strong in this passage. Like Joel, perhaps he sees the earth and its creatures as interconnected with humanity, sharing some very basic characteristics. We learn from creation and extend that learning to our understanding of the eternal realm. Creation opens our eyes to the “big picture”.
This is NOT a passage about financial planning. Jesus is reminding his listeners that, ultimately, all that we have comes from God. All that we are is loved by God, so ultimately, we are always in God’s care.
Questions for Reflection:
We understand so much about nature, biology, cosmology from a scientific point of view. Does knowing “how things really work” decrease, instead of increasing, our understanding of God?
In this current age of recession and the threat to pensions and retirement savings, what does it mean to hear Jesus say: “Do not worry…”? How do we respond faithfully?
1 Timothy 1:1-7, part 5 for Oct 11, 2009
Reading: NRSV
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings should be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity.
This is right and is acceptable in the sight of God our Saviour, who desires everyone to be saved and to come to the knowledge of the truth. For there is one God;
there is also one mediator between God and humankind,Christ Jesus, himself human,
who gave himself a ransom for all —this was attested at the right time.
For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
Traditionally, the letters to Timothy were considered to be authored directly by Paul to his assistant Timothy, when Paul went on a missionary journey and left Timothy to care for and minister to the church at Ephesus. However, some scholars cite visible differences in language styles to suggest an author other than Paul (ie. Paul used middle-class koine Greek, the letter to Timothy uses upper class Hellenistic Greek).
The themes of this letter are themes of good leadership, teaching about prayer, avoiding false teachers, conduct towards widows, putting faith before material wealth. They reflect the concerns of a settled community rather than the seedling one that would have been tended by Timothy.
In today’s passage, the author urges the reader to pray at all times for all people. There is specific mention of supporting civic leaders with prayer, so that there might be stability and peace in the nation, and therefore stability in the church community. These were a people who knew the real cost of war and rebellion.
The author also defends Christians praying for non-Christian leaders by telling the reader that it is God’s will that all should be saved, even though it will be through Christ as mediator.
The author is preparing the Christian community and its leaders to live their faith IN the world, not to separate themselves or consider themselves above the wider community. They don't seem to be under the impression that Jesus would come again within their generation, and end life on earth, making the world disposable. They realized they would have to blend in and get along with both their neighbours and the authorities.
While we do not have to assume all the values of society around us, people of faith have much to accomplish in the midst of their neighbours and political structures.
Questions for reflection:
How do you understand your faith making you distinct from the wider community?
How do you understand your responsibility for supporting the wider community?
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings should be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity.
This is right and is acceptable in the sight of God our Saviour, who desires everyone to be saved and to come to the knowledge of the truth. For there is one God;
there is also one mediator between God and humankind,Christ Jesus, himself human,
who gave himself a ransom for all —this was attested at the right time.
For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.
Traditionally, the letters to Timothy were considered to be authored directly by Paul to his assistant Timothy, when Paul went on a missionary journey and left Timothy to care for and minister to the church at Ephesus. However, some scholars cite visible differences in language styles to suggest an author other than Paul (ie. Paul used middle-class koine Greek, the letter to Timothy uses upper class Hellenistic Greek).
The themes of this letter are themes of good leadership, teaching about prayer, avoiding false teachers, conduct towards widows, putting faith before material wealth. They reflect the concerns of a settled community rather than the seedling one that would have been tended by Timothy.
In today’s passage, the author urges the reader to pray at all times for all people. There is specific mention of supporting civic leaders with prayer, so that there might be stability and peace in the nation, and therefore stability in the church community. These were a people who knew the real cost of war and rebellion.
The author also defends Christians praying for non-Christian leaders by telling the reader that it is God’s will that all should be saved, even though it will be through Christ as mediator.
The author is preparing the Christian community and its leaders to live their faith IN the world, not to separate themselves or consider themselves above the wider community. They don't seem to be under the impression that Jesus would come again within their generation, and end life on earth, making the world disposable. They realized they would have to blend in and get along with both their neighbours and the authorities.
While we do not have to assume all the values of society around us, people of faith have much to accomplish in the midst of their neighbours and political structures.
Questions for reflection:
How do you understand your faith making you distinct from the wider community?
How do you understand your responsibility for supporting the wider community?
Tuesday, September 29, 2009
Readings for October 4, 2009
This week`s study is provided by Steve Clifton. Your thoughts and comments are most welcome.
Take a moment to center yourself in prayer:
Eternal One, whose thoughts and ways are not ours,
you alone are God, awesome, holy, and most high.
School us in the ways of faith and wisdom,
that we, like Job,
may learn to truly see and hear,
and in seeing and hearing may find find blessing. Amen.
Our gospel this week includes the story of Jesus and the children. Take a moment to consider the artist`s depiction of the scene.This painting "JESUS MAFA" is a response to the Gospel reading by a Christian community in Cameroon, Africa.
This weeks readings are Job 1:1, 2:1-10 • Psalm 26 or Psalm 8 • Hebrews 1:1-4, 2:5-12 • Mark 10:2-16
Job 1:1, 2:1-10:
The book of Job is about suffering. It seeks to answer the question: why does God allow the faithful to suffer? Or, as Rabbi Harold Kushner asks in his book “When bad things happen to good people.”, which is a reflection on the Book of Job, "why do bad things happen to those who have done nothing to deserve it? Why do the innocent suffer?"
The first two chapters of Job tell the story of a man called Job. In this story (which may be extremely ancient), a very righteous man is tested: is he as godly as he seems? Or is his faithfulness to God only an appearance, a result of his having lived a very blessed life?
“Job” is a foreigner; he lives in “Uz”, south-east of Palestine. As such, he is drawn to God by faith, not ethnic origin. He is “blameless” (perfect in integrity, consistent in character) and “upright”. He has a right relationship with God. He shows God reverence and obedience. He deliberately and consistently chooses to do good. But worthy as he is, Satan suggests to God that his faith be tested. Satan contends that Job’s faithfulness will fade away if his blessings are taken from him.
• Satan, in the book of Job, isn't a creature of hell, but part of the heavenly council, "the devil's advocate" in a way. He is the “Tester”. How does this differ from our typical conception of Satan?
• "He will curse you to your face." Satan is trying to figure out what will push Job to curse God. What would make you curse God? Falling short of curses, how mad have you ever gotten at God? Is it okay to get angry with God?
• "In all this Job did not sin with his lips." Job does not curse God when bad things start to happen to him. Of course, we're only on chapter two. But, still, sometimes people can handle a remarkable amount of pain and still remain hopeful. Do you know people who “have the patience of Job”, who keep going and keep positive in spite of numerous challenges and hardships? How do you think people do this? Where does their strength come from?
Hebrews 1:1-4; 2:5-12
The letter to the Hebrews is addressed to the Christian community in Jerusalem. Its first audience lived in the shadow of Jerusalem’s Temple. The letter uses language and images that were familiar to Jerusalem Jews who worshipped in the Temple with its High Priest and its animal sacrifices. Basing his argument on the Old Testament, the author argues for the superiority of Christ to the prophets, angels and Moses. Christ offers a superior priesthood, and his sacrifice is much more significant than that of Levite priests. Jesus is the "heavenly" High Priest, making the true sacrifice for the sins of the people, but he is also of the same flesh and blood as those he makes holy.
• Our passage from Hebrews talks of Jesus as the reflection of God's glory. We are made in the image of God. Are we not also reflections of God's glory, if we let ourselves be? This is what it means to be created in God's image, isn't it? Have you ever caught a glimpse of God in another person? Do you think you have reflected God’s glory and love to another?
• Quoting Psalm 8 the writer records:"What are human beings that you are mindful of them, or mortals, that you care for them?” In this grand and great universe, God cares for you. Jesus said that God numbers the hairs on our heads, meaning that God cares for each person in an intimate way. How does that make you feel?
• We are brothers and sisters with Christ, children of the same Parent. How intimate is that? We are called many things in the modern world: “consumers”, “citizens “and things less pleasant. Sometimes we are made to feel nameless and insignificant. What difference does it make that you are a “child of God”? What difference doe it make that others a re also children of God, your sisters and brothers?
• With that intimacy comes responsibility; we are part of God's family so we have to help wash the dishes…What responsibilities do you have as a member of God’s household?
Mark 10:2-16:
This reading has two sections. The first is concerned with divorce and the second is concerned with welcoming children.
The Pharisees were divided ...” While all Pharisees in Jesus day would agree that divorce was legal, the school of Shammai permitted it only if the wife were guilty of unchastity or gross immodesty, while the school of Hillel held that a man might divorce his wife even if she spoiled the food. Jewish marriage was not a contract between equals: a woman was given in marriage, she did not marry. Further, while a wife could not divorce her husband, she could go before the court and force him to divorce her if he engaged in certain occupations (such as tanning), had certain diseases, took vows to her detriment, or forced her to take such vows. Furthermore, the rabbis bitterly condemned indiscriminate divorce, even if it was legal.
In that women in Jesus day were seen to be little more than property that could be exchanged and discarded with ease, Jesus call to faithfulness in marriage can be seen as call for women to be honored and not devalued.
The Pharisees’ question may have been designed to bring Jesus into conflict with the much-divorced Herod family.
"Some Pharisees came, and to test [Jesus] they asked… “These teachings from Jesus are hard for modern-day congregations to hear, because so many have experienced the pain of divorce themselves, or in their families. When preaching on these texts, it is important to be clear that Jesus is not saying that people belong in abusive, harmful relationships at all costs. (Surely Jesus would condemn the violence and not condemn the victim!)
• What are your reflections and thoughts on the teachings of Jesus around divorce?
Then Jesus welcomes children. What does it mean to welcome a child? This is the third week in a row that the gospel lesson mentions children and the importance of welcoming them to really understand the kingdom. The repeated emphasis tells us Jesus thinks this is REALLY important.
In the writings of Jesus day, children are portrayed as examples of unreasonable behavior or as objects to be trained, but here with Jesus they are persons who enjoy a relationship with Jesus and they are part of the Kingdom of God.
• The world might discard women in divorce or ignore children, but Jesus sees value in these… Who are those in our time who are devalued or avoided? Who would Jesus have us welcome today?
Take a moment to center yourself in prayer:
Eternal One, whose thoughts and ways are not ours,
you alone are God, awesome, holy, and most high.
School us in the ways of faith and wisdom,
that we, like Job,
may learn to truly see and hear,
and in seeing and hearing may find find blessing. Amen.
Our gospel this week includes the story of Jesus and the children. Take a moment to consider the artist`s depiction of the scene.This painting "JESUS MAFA" is a response to the Gospel reading by a Christian community in Cameroon, Africa.
This weeks readings are Job 1:1, 2:1-10 • Psalm 26 or Psalm 8 • Hebrews 1:1-4, 2:5-12 • Mark 10:2-16
Job 1:1, 2:1-10:
The book of Job is about suffering. It seeks to answer the question: why does God allow the faithful to suffer? Or, as Rabbi Harold Kushner asks in his book “When bad things happen to good people.”, which is a reflection on the Book of Job, "why do bad things happen to those who have done nothing to deserve it? Why do the innocent suffer?"
The first two chapters of Job tell the story of a man called Job. In this story (which may be extremely ancient), a very righteous man is tested: is he as godly as he seems? Or is his faithfulness to God only an appearance, a result of his having lived a very blessed life?
“Job” is a foreigner; he lives in “Uz”, south-east of Palestine. As such, he is drawn to God by faith, not ethnic origin. He is “blameless” (perfect in integrity, consistent in character) and “upright”. He has a right relationship with God. He shows God reverence and obedience. He deliberately and consistently chooses to do good. But worthy as he is, Satan suggests to God that his faith be tested. Satan contends that Job’s faithfulness will fade away if his blessings are taken from him.
• Satan, in the book of Job, isn't a creature of hell, but part of the heavenly council, "the devil's advocate" in a way. He is the “Tester”. How does this differ from our typical conception of Satan?
• "He will curse you to your face." Satan is trying to figure out what will push Job to curse God. What would make you curse God? Falling short of curses, how mad have you ever gotten at God? Is it okay to get angry with God?
• "In all this Job did not sin with his lips." Job does not curse God when bad things start to happen to him. Of course, we're only on chapter two. But, still, sometimes people can handle a remarkable amount of pain and still remain hopeful. Do you know people who “have the patience of Job”, who keep going and keep positive in spite of numerous challenges and hardships? How do you think people do this? Where does their strength come from?
Hebrews 1:1-4; 2:5-12
The letter to the Hebrews is addressed to the Christian community in Jerusalem. Its first audience lived in the shadow of Jerusalem’s Temple. The letter uses language and images that were familiar to Jerusalem Jews who worshipped in the Temple with its High Priest and its animal sacrifices. Basing his argument on the Old Testament, the author argues for the superiority of Christ to the prophets, angels and Moses. Christ offers a superior priesthood, and his sacrifice is much more significant than that of Levite priests. Jesus is the "heavenly" High Priest, making the true sacrifice for the sins of the people, but he is also of the same flesh and blood as those he makes holy.
• Our passage from Hebrews talks of Jesus as the reflection of God's glory. We are made in the image of God. Are we not also reflections of God's glory, if we let ourselves be? This is what it means to be created in God's image, isn't it? Have you ever caught a glimpse of God in another person? Do you think you have reflected God’s glory and love to another?
• Quoting Psalm 8 the writer records:"What are human beings that you are mindful of them, or mortals, that you care for them?” In this grand and great universe, God cares for you. Jesus said that God numbers the hairs on our heads, meaning that God cares for each person in an intimate way. How does that make you feel?
• We are brothers and sisters with Christ, children of the same Parent. How intimate is that? We are called many things in the modern world: “consumers”, “citizens “and things less pleasant. Sometimes we are made to feel nameless and insignificant. What difference does it make that you are a “child of God”? What difference doe it make that others a re also children of God, your sisters and brothers?
• With that intimacy comes responsibility; we are part of God's family so we have to help wash the dishes…What responsibilities do you have as a member of God’s household?
Mark 10:2-16:
This reading has two sections. The first is concerned with divorce and the second is concerned with welcoming children.
The Pharisees were divided ...” While all Pharisees in Jesus day would agree that divorce was legal, the school of Shammai permitted it only if the wife were guilty of unchastity or gross immodesty, while the school of Hillel held that a man might divorce his wife even if she spoiled the food. Jewish marriage was not a contract between equals: a woman was given in marriage, she did not marry. Further, while a wife could not divorce her husband, she could go before the court and force him to divorce her if he engaged in certain occupations (such as tanning), had certain diseases, took vows to her detriment, or forced her to take such vows. Furthermore, the rabbis bitterly condemned indiscriminate divorce, even if it was legal.
In that women in Jesus day were seen to be little more than property that could be exchanged and discarded with ease, Jesus call to faithfulness in marriage can be seen as call for women to be honored and not devalued.
The Pharisees’ question may have been designed to bring Jesus into conflict with the much-divorced Herod family.
"Some Pharisees came, and to test [Jesus] they asked… “These teachings from Jesus are hard for modern-day congregations to hear, because so many have experienced the pain of divorce themselves, or in their families. When preaching on these texts, it is important to be clear that Jesus is not saying that people belong in abusive, harmful relationships at all costs. (Surely Jesus would condemn the violence and not condemn the victim!)
• What are your reflections and thoughts on the teachings of Jesus around divorce?
Then Jesus welcomes children. What does it mean to welcome a child? This is the third week in a row that the gospel lesson mentions children and the importance of welcoming them to really understand the kingdom. The repeated emphasis tells us Jesus thinks this is REALLY important.
In the writings of Jesus day, children are portrayed as examples of unreasonable behavior or as objects to be trained, but here with Jesus they are persons who enjoy a relationship with Jesus and they are part of the Kingdom of God.
• The world might discard women in divorce or ignore children, but Jesus sees value in these… Who are those in our time who are devalued or avoided? Who would Jesus have us welcome today?
Monday, September 21, 2009
Readings for September 27 2009
The study notes this week are provided by Elizabeth Bryce, a newcomer to on-line blogging, who would appreciate your feedback on the study!
Take a moment to centre yourself in prayer:
Strengthen us, O God. When we are afraid to step forward and live with faith, strengthen us with stories of courage. When we are desperate to know all the answers, strengthen us with the patience to understand. When we are feeling the effects of illness or fatigue or broken hearts, strengthen us with the courage to continue. Help us to be wise and bold, persistent and compassionate, learners and leaders in your name, Amen
Throughout the fall, our readings from the Old Testament/Hebrew scriptures have focused on “wisdom” – asking: where does wisdom come from?
Question for reflection: What does the word wisdom mean for you?
Specifically, the bible explores what “wisdom” means for people of faith.
When we apply God’s wisdom to real life situations, sometimes that faith-full wisdom seems like foolishness according to human knowledge and culture.
Today we explore the story of Queen Esther, and see how her courageous but foolhardy wisdom helped to save the people of God from destruction.
BACKGROUND:
In 586 BC, the kingdom of Judea, the southern part of Israel, and its capitol at Jerusalem, were destroyed by King Nebuchadnezzar of Babylon. A large part of the population were taken back to Babylon as slaves. The Jewish community were forced to live “in exile”at Babylon and had to struggle to maintain their identity as a distinct people, first under Babylonian rule, then under Persian rule. After generations of identifying themselves as the people of the promised land, what did it mean to be God’s people in a foreign land?
In spite of the real hardship of life in exile, this was a time when the writings and rituals of the Jewish people flourished. Threatened with extinction, they became stronger in their symbols and practice of faith. Many wonderful songs and stories developed during this time – the tale of Shadrach, Meshach and Abednego, the prophecy of Daniel, and Psalm 137, for example.
Question for reflection: Are there times in your life when hardship has produced creativity in you or in others? How did it impact your sense of identity?
Esther was a member of that exiled Jewish community and her relative Mordecai was one of its leaders. The Persian king, Ahasuerus (sometimes called Xerxes), disposed of his first wife Queen Vashti for refusing to entertain his drunken guests after a military victory. Ahasuerus was not a fan of equal marriage! Then he went looking for a beautiful woman to be his new wife. Unaware that Esther was Jewish, he made her his Queen.
Meanwhile, Mordecai annoyed the King’s official, Haman, who plotted to destroy the Jewish community because they would only bow in worship to Yahweh, and not to the King or, more specifically, his advisor Haman.
READ Esther’s Story: (3:12-13, 4:1-4, 8-17, 5:1-3, 7:1-3)
Then the king’s secretaries were summoned on the thirteenth day of the first month, and an edict, according to all that Haman commanded, was written to the king’s satraps and to the governors over all the provinces and to the officials of all the peoples, to every province in its own script and every people in its own language; it was written in the name of King Ahasuerus and sealed with the king’s ring. Letters were sent by couriers to all the king’s provinces, giving orders to destroy, to kill, and to annihilate all Jews, young and old, women and children, in one day, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their goods.
When Mordecai learned all that had been done, Mordecai tore his clothes and put on sackcloth and ashes, and went through the city, wailing with a loud and bitter cry; he went up to the entrance of the king’s gate, for no one might enter the king’s gate clothed with sackcloth. In every province, wherever the king’s command and his decree came, there was great mourning among the Jews, with fasting and weeping and lamenting, and most of them lay in sackcloth and ashes.
When Esther’s maids and her eunuchs came and told her, the queen was deeply distressed; she sent garments to clothe Mordecai, so that he might take off his sackcloth; but he would not accept them. Mordecai also gave Hathach (the messenger) a copy of the written decree issued in Susa for their destruction, that he might show it to Esther, explain it to her, and charge her to go to the king to make supplication to him and entreat him for her people.
Hathach went and told Esther what Mordecai had said. Then Esther spoke to Hathach and gave him a message for Mordecai, saying, 'All the king’s servants and the people of the king’s provinces know that if any man or woman goes to the king inside the inner court without being called, there is but one law—all alike are to be put to death. Only if the king holds out the golden sceptre to someone, may that person live. I myself have not been called to come in to the king for thirty days.’ When they told Mordecai what Esther had said, Mordecai told them to reply to Esther, ‘Do not think that in the king’s palace you will escape any more than all the other Jews. For if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father’s family will perish. Who knows? Perhaps you have come to royal dignity for just such a time as this.’ Then Esther said in reply to Mordecai, ‘Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and neither eat nor drink for three days, night or day. I and my maids will also fast as you do. After that I will go to the king, though it is against the law; and if I perish, I perish.’ Mordecai then went away and did everything as Esther had ordered him.
On the third day Esther put on her royal robes and stood in the inner court of the king’s palace, opposite the king’s hall. The king was sitting on his royal throne inside the palace opposite the entrance to the palace. As soon as the king saw Queen Esther standing in the court, she won his favour and he held out to her the golden sceptre that was in his hand. Then Esther approached and touched the top of the sceptre. The king said to her, ‘What is it, Queen Esther? What is your request? It shall be given you, even to the half of my kingdom.’ Then Esther said, “If it pleases the king, let the king and Haman come today to a banquet that I have prepared for the king.”
So the king and Haman went in to feast with Queen Esther. On the second day, as they were drinking wine, the king again said to Esther, ‘What is your petition, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled.’ Then Queen Esther answered, ‘If I have won your favour, O king, and if it pleases the king, let my life be given me—that is my petition—and the lives of my people—that is my request.”
The king was shocked to learn of Haman’s treachery, lifted the order to execute the Jews and hung Haman on the gallows constructed for the Jewish leaders. And so Esther’s story was told throughout the Jewish community in exile, to give them courage in the hard times.
Esther’s story demonstrates the folly of God’s wisdom. Entering the king’s presence unsummoned was even more disrespectful than Vashti’s refusal to appear when summoned. Esther literally put her life on the line. When she responded to Mordecai the first time, she was terrified to act. Mordecai responded with one of my favourite lines of scripture: “Who knows? Perhaps you have come to royal dignity for just such a time as this.”
The name of God does not appear in the book of Esther. And yet, with faith, Mordecai sees God’s hand at work in Esther’s position. God becomes seen through the faith and the courage of Esther and Mordecai.
Questions for reflection: Have there been times when you have felt that God was at work in your life or the life of someone you know? How do we give God credit for unseen interventions? Or, when God is not seen, does that mean God is absent? How can God be present in times of tragedy?
The background notes and reading of Esther are extensive this weel – I invite you to read the whole unabridged version sometime.
I will treat the other lectionary readings for this week more briefly!
They are:
Psalm 124 – A song of thanksgiving for victory – probably in reference to the Israelites’ escape from Egypt and the destruction of Pharoah’s army at the Red Sea.
Question for reflection: Does God really take sides? Of a particular nation? Or of those who are oppressed?
James 5:1-6,13-20 – The lectionary leaves out James 5:1-6, a section that addresses the danger of wealth and the exploitation of the poor by the rich, but it is more than worthy of our attention. James doesn’t pull his punches!
Question for reflection: Is it possible to be “privileged” and still live faithfully? How do we understand this as stewards of God’s creation?
James advises his readers to pray, not just in individual requests, but as an act of communal life. He calls them to restore the weary with their faith, and use symbols of healing (oil and laying on hands) to bring them comfort.
Question for reflection: How do you understand the power of prayer?
Mark 9:38-50 – Jesus makes real the cost of faith and ministry. A decision for the kingdom is an invitation to step away from the self-centred egoism of our time, and take a look at the bigger picture, the whole creation and its balance. The drama of Jesus’ imagery underlines the urgency of committing to the kingdom of God.
Question for reflection: What are you/we being called to “cut out” in order to be faithful to the kingdom’s priorities?
Closing Thought:
Dietrich Bonhoeffer wrote: “Do and dare what is right, not swayed by the whim of the moment. Bravely take hold the the real, not dallying now with what might be. Not in the flight of ideas but only in action is freedom. Make up your mind and come out into the tempest of living. God’s command is enough and your faith in God can sustain you. Then at last, freedom will welcome your spirit among great rejoicing.”
Take a moment to centre yourself in prayer:
Strengthen us, O God. When we are afraid to step forward and live with faith, strengthen us with stories of courage. When we are desperate to know all the answers, strengthen us with the patience to understand. When we are feeling the effects of illness or fatigue or broken hearts, strengthen us with the courage to continue. Help us to be wise and bold, persistent and compassionate, learners and leaders in your name, Amen
Throughout the fall, our readings from the Old Testament/Hebrew scriptures have focused on “wisdom” – asking: where does wisdom come from?
Question for reflection: What does the word wisdom mean for you?
Specifically, the bible explores what “wisdom” means for people of faith.
When we apply God’s wisdom to real life situations, sometimes that faith-full wisdom seems like foolishness according to human knowledge and culture.
Today we explore the story of Queen Esther, and see how her courageous but foolhardy wisdom helped to save the people of God from destruction.
BACKGROUND:
In 586 BC, the kingdom of Judea, the southern part of Israel, and its capitol at Jerusalem, were destroyed by King Nebuchadnezzar of Babylon. A large part of the population were taken back to Babylon as slaves. The Jewish community were forced to live “in exile”at Babylon and had to struggle to maintain their identity as a distinct people, first under Babylonian rule, then under Persian rule. After generations of identifying themselves as the people of the promised land, what did it mean to be God’s people in a foreign land?
In spite of the real hardship of life in exile, this was a time when the writings and rituals of the Jewish people flourished. Threatened with extinction, they became stronger in their symbols and practice of faith. Many wonderful songs and stories developed during this time – the tale of Shadrach, Meshach and Abednego, the prophecy of Daniel, and Psalm 137, for example.
Question for reflection: Are there times in your life when hardship has produced creativity in you or in others? How did it impact your sense of identity?
Esther was a member of that exiled Jewish community and her relative Mordecai was one of its leaders. The Persian king, Ahasuerus (sometimes called Xerxes), disposed of his first wife Queen Vashti for refusing to entertain his drunken guests after a military victory. Ahasuerus was not a fan of equal marriage! Then he went looking for a beautiful woman to be his new wife. Unaware that Esther was Jewish, he made her his Queen.
Meanwhile, Mordecai annoyed the King’s official, Haman, who plotted to destroy the Jewish community because they would only bow in worship to Yahweh, and not to the King or, more specifically, his advisor Haman.
READ Esther’s Story: (3:12-13, 4:1-4, 8-17, 5:1-3, 7:1-3)
Then the king’s secretaries were summoned on the thirteenth day of the first month, and an edict, according to all that Haman commanded, was written to the king’s satraps and to the governors over all the provinces and to the officials of all the peoples, to every province in its own script and every people in its own language; it was written in the name of King Ahasuerus and sealed with the king’s ring. Letters were sent by couriers to all the king’s provinces, giving orders to destroy, to kill, and to annihilate all Jews, young and old, women and children, in one day, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their goods.
When Mordecai learned all that had been done, Mordecai tore his clothes and put on sackcloth and ashes, and went through the city, wailing with a loud and bitter cry; he went up to the entrance of the king’s gate, for no one might enter the king’s gate clothed with sackcloth. In every province, wherever the king’s command and his decree came, there was great mourning among the Jews, with fasting and weeping and lamenting, and most of them lay in sackcloth and ashes.
When Esther’s maids and her eunuchs came and told her, the queen was deeply distressed; she sent garments to clothe Mordecai, so that he might take off his sackcloth; but he would not accept them. Mordecai also gave Hathach (the messenger) a copy of the written decree issued in Susa for their destruction, that he might show it to Esther, explain it to her, and charge her to go to the king to make supplication to him and entreat him for her people.
Hathach went and told Esther what Mordecai had said. Then Esther spoke to Hathach and gave him a message for Mordecai, saying, 'All the king’s servants and the people of the king’s provinces know that if any man or woman goes to the king inside the inner court without being called, there is but one law—all alike are to be put to death. Only if the king holds out the golden sceptre to someone, may that person live. I myself have not been called to come in to the king for thirty days.’ When they told Mordecai what Esther had said, Mordecai told them to reply to Esther, ‘Do not think that in the king’s palace you will escape any more than all the other Jews. For if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father’s family will perish. Who knows? Perhaps you have come to royal dignity for just such a time as this.’ Then Esther said in reply to Mordecai, ‘Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and neither eat nor drink for three days, night or day. I and my maids will also fast as you do. After that I will go to the king, though it is against the law; and if I perish, I perish.’ Mordecai then went away and did everything as Esther had ordered him.
On the third day Esther put on her royal robes and stood in the inner court of the king’s palace, opposite the king’s hall. The king was sitting on his royal throne inside the palace opposite the entrance to the palace. As soon as the king saw Queen Esther standing in the court, she won his favour and he held out to her the golden sceptre that was in his hand. Then Esther approached and touched the top of the sceptre. The king said to her, ‘What is it, Queen Esther? What is your request? It shall be given you, even to the half of my kingdom.’ Then Esther said, “If it pleases the king, let the king and Haman come today to a banquet that I have prepared for the king.”
So the king and Haman went in to feast with Queen Esther. On the second day, as they were drinking wine, the king again said to Esther, ‘What is your petition, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled.’ Then Queen Esther answered, ‘If I have won your favour, O king, and if it pleases the king, let my life be given me—that is my petition—and the lives of my people—that is my request.”
The king was shocked to learn of Haman’s treachery, lifted the order to execute the Jews and hung Haman on the gallows constructed for the Jewish leaders. And so Esther’s story was told throughout the Jewish community in exile, to give them courage in the hard times.
Esther’s story demonstrates the folly of God’s wisdom. Entering the king’s presence unsummoned was even more disrespectful than Vashti’s refusal to appear when summoned. Esther literally put her life on the line. When she responded to Mordecai the first time, she was terrified to act. Mordecai responded with one of my favourite lines of scripture: “Who knows? Perhaps you have come to royal dignity for just such a time as this.”
The name of God does not appear in the book of Esther. And yet, with faith, Mordecai sees God’s hand at work in Esther’s position. God becomes seen through the faith and the courage of Esther and Mordecai.
Questions for reflection: Have there been times when you have felt that God was at work in your life or the life of someone you know? How do we give God credit for unseen interventions? Or, when God is not seen, does that mean God is absent? How can God be present in times of tragedy?
The background notes and reading of Esther are extensive this weel – I invite you to read the whole unabridged version sometime.
I will treat the other lectionary readings for this week more briefly!
They are:
Psalm 124 – A song of thanksgiving for victory – probably in reference to the Israelites’ escape from Egypt and the destruction of Pharoah’s army at the Red Sea.
Question for reflection: Does God really take sides? Of a particular nation? Or of those who are oppressed?
James 5:1-6,13-20 – The lectionary leaves out James 5:1-6, a section that addresses the danger of wealth and the exploitation of the poor by the rich, but it is more than worthy of our attention. James doesn’t pull his punches!
Question for reflection: Is it possible to be “privileged” and still live faithfully? How do we understand this as stewards of God’s creation?
James advises his readers to pray, not just in individual requests, but as an act of communal life. He calls them to restore the weary with their faith, and use symbols of healing (oil and laying on hands) to bring them comfort.
Question for reflection: How do you understand the power of prayer?
Mark 9:38-50 – Jesus makes real the cost of faith and ministry. A decision for the kingdom is an invitation to step away from the self-centred egoism of our time, and take a look at the bigger picture, the whole creation and its balance. The drama of Jesus’ imagery underlines the urgency of committing to the kingdom of God.
Question for reflection: What are you/we being called to “cut out” in order to be faithful to the kingdom’s priorities?
Closing Thought:
Dietrich Bonhoeffer wrote: “Do and dare what is right, not swayed by the whim of the moment. Bravely take hold the the real, not dallying now with what might be. Not in the flight of ideas but only in action is freedom. Make up your mind and come out into the tempest of living. God’s command is enough and your faith in God can sustain you. Then at last, freedom will welcome your spirit among great rejoicing.”
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