Readings for Easter 4C Sunday April 25 - posted late!

Take a moment to centre yourself in prayer:

O God of resurrection, rise up in our hearts. Lift us when we are too weak to live as disciples, lead us to living waters when we are thirsting for hope, welcome us into the abundance of your joy. Open your words to us, that we might be inspired, comforted, challenged and strengthened. For we live our lives in your name, Amen

This Sunday is traditionally called “Good Shepherd Sunday”. Every year the psalm that is used is the 23rd Psalm “The Lord’s My Shepherd.”

Marcus Borg suggests there are different ways to approach scripture – One of these approaches, he calls Sacramental, a word we associate with baptism and communion. He is suggesting that sometimes scripture symbolizes much more than what the words actually contain… Think of a reading of the Christmas story, or Love is patient, love is kind... at a wedding, or the 23rd Psalm in a hospital room or at a memorial service. The reading directs our hearts and minds towards something BEYOND.

Question for Reflection: Can you think of a scripture passage that is “sacramental” for you?

The 23rd Psalm can be one of those readings… but it might depend on which version you know best! Contrast a "traditional" translation with one from the 20th century:

King James Version
1 The LORD is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

The Message:
God, my shepherd! I don’t need a thing.
You have bedded me down in lush meadows, you find me quiet pools to drink from.
True to your word, you let me catch my breath and send me in the right direction.
Even when the way goes through Death Valley, I am not afraid when you walk at my side. Your trusty shepherd’s crook makes me feel secure.
You serve me a six-course dinner right in front of my enemies;
You revive my drooping head; my cup brims with blessing.
Your beauty and love chase after me every day of my life.
I’m back home in the house of God for the rest of my life.

The traditional reading may be “sacramental”, but a newer one might shed new light on your understanding.

The Good Shepherd image is popular but can be mystifying if we don’t understand shepherding. A good reference to check out is A Shepherd looks at Psalm 23 by Phillip Keller, Zondervan Books, 1970.

In his notes about verse 2, Keller says that there are 4 things sheep need before they will lie down and get the rest they need: They need to be: free from fear; free from friction or conflict within the flock; free from pests, like flies or parasites; free from hunger.

In verse 3, Keller reflects how one source for clean water is the dew on the early morning grasses. The shepherd needs to be an early riser to get the sheep on their feet so that they can drink dew before it evaporates.

A “cast” sheep can not stand up after lying down and rolling over, it will suffocate if left lying down to long. The sheep needs constant attention in case it needs rescue, restoration - the good shepherd "restores my soul."

All the gospel readings for Easter 4 are taken from John 10. This year we READ John 10:22-30.

For John one of the dominant themes was proving that Jesus is the Messiah, so he uses imagery from the prophets and psalms to show Jesus “fulfilling” the hope of Israel through traditional Jewish festivals.

In verse 22, John refers to the "Festival of the Dedication", probably the annual re-dedication of the temple in celebration of the Maccabean victory in 164 BCE (what we call Hanukkah!) throughout the gospel, John mentions a series of Jewish festivals, giving them new meaning with Jesus’ actions. The focus shifts from God working through the temple, to God working through the Messiah. Clearly there is an anti-Jewish bias in John's gospel. We should be careful to note that John's conflict was not with all Jews, but with the powerful and corrupt temple authorities whom John felt had distorted God's truth.

In verses 25-6, Jesus' turns the the question about his authority back on his opponents. The real question is not who Jesus is, but whether they have faith.
All questions to Jesus about identity and authority are almost always answered by proving what he does – in this case, the proof is that what he does, he does in unity with God.

Question for Reflection: How do others see our “oneness” with God?

In Easter 4, the epistle reading always has some reference to shepherds

READ Revelation 7:9-17

Who is the multitude that is speaking?
Rev 7:1-8 shows 144,000 – twelve thousand from each of the twelve tribes of Israel. This gathering is symbolic of the fulfilment of Israel’s eschatology. The “multitude”in v.9, however, seems much more general, “drawn from every nation”. John is suggesting that salvation is not only for Israel, but for faithful people of every nation. It probably refers to the martyrs “washed in the blood of the Lamb”.
Verse 14 mentions “the great persecution” or “ordeal”. This is probably not in reference to the official persecution of Rome under Nero, yet many at this time suffered for following Jesus.

Question for Reflection: How do we “bear witness” to our faith? What is persecution today and are we willing to witness in spite of it?

READ Acts 9:36-43
After Paul begins his leadership role in the church, Peter doesn’t just fade into background – his power increases as is seen in today’s story. Both Peter and Paul are necessary. Interpreters describe their relationship as the “warp” and the “weft” of the Christian faith.

Peter follows the lead of Jesus, and the prophets before him (Luke 5:17-26; 1 Kings 17:17-24; 2 Kings 4:19-37), establishing his authority by his deeds, and unity with God through Jesus.

Joppa is the modern Jaffa, in Isreal, its meaning is beautiful.
The harbor for the area has been ruled by Egyptians, Philistines, the tribe of Dan. Under Herod, it was a lesser port than Caesarea, and was known to be fiercely Jewish until the destruction of Jerusalem.

It was one of the first Christian communities outside Jerusalem, and the site of Peter’s dream about God's impartiality. Tabitha is specifically described as a disciple, with a feminine form of mathetes (disciple) - matheria.
She was devoted to good works, very valuable in the community, a lynch-pin. She may have been a widow herself, but clearly she stood up for widows, who were a very vulnerable population, dependent on their community' generosity.
As early church develops we have clear lines of leadership, based on a hierarchy of gifts.
But Tabitha's story reminds us that the church would not have survived if it were not for the workers who cared for others in the most basic way

The emphasis here is not just on Peter, but on the community that called on him – a community that believed in resurrection, and that reached out for hope even in the face of death
If a community has faith, even when we lose significant volunteers, new "tabithas" will always rise up out of the family of faith.

Question for Reflection: With church numbers declining (overall) where do we see Tabitha's spirit still rising in our midst?

Closing Prayer:
O God, help us rise up with life-giving acts:
We pray for all in need of healing, for those who need relief from illness or worry or fear, for comfort from past abuse, for good news for those who sorrow.
O God, help us rise up with life-giving acts:
We pray for the ordinary work of each day, for faith as we prepare meals, tend our homes, care for others, correspond with friends, employ our hands, hearts and minds.
O God, help us rise up with life-giving acts:
We pray for the fabric of this community, for all that holds us together and the thread of your grace woven into our lives and community. May we wrap the world with your loving ways. For we pray in the name of Jesus, who gives life to us, Amen.

Readings for May 2, 2010: Easter 5C

Acts 11:1-18 • Psalm 148 • Revelation 21:1-6 • John 13:31-35

A New Creation: This tapestry includes all the colours of the new heaven that are presented in Revelation 21. Take a moment to center yourself as you prepare to reflect on this week's Scripture.

Prayer: Alpha and Omega, First and Last, glory outshining all the lights of heaven: pour out upon us your Spirit of faithful love and abundant compassion,so that we may rejoice in the splendor of your workswhile we wait in expectation for the new heaven and the new earth you promisewhen Christ shall come again. Amen.

Acts 11:1-18

Peter has been in the coastal area northwest of Jerusalem, an area where there are already believers of Jewish origin. Up the coast, in Caesarea Philippi, Cornelius (an officer in the Roman army, a Gentile) has seen a vision in which a messenger from God has told him to send for Peter. As Peter has approached the town, he too has seen a vision: of “the heaven opened and something like a large sheet coming down, being lowered”. In the sheet are “all kinds” of animals. A voice has said: “Get up, Peter; kill and eat” meaning eat of animals forbidden by Jewish law. At Cornelius’ house, he has told the assembled company (both Jews and Gentiles): “You ... know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone ... [ritually] unclean”He has summed up the good news, telling them that “God shows no partiality” The Holy Spirit has come on all who hear the word and many, including Gentiles, have been baptized.
Word of this event has reached Judea, where there are believers of Jewish origin (“circumcised believers") who ask why he has broken Jewish law by visiting and eating with Gentiles. Peter explains: not chronologically but from the viewpoint of God’s plan of salvation. (The word translated “brothers”, denotes close kinship, in the Christian community.) Just as the Holy Spirit came on the apostles at Pentecost (“at the beginning”, ) so it “fell upon them”, Cornelius’ household. In a post-resurrection appearance, Jesus predicted Pentecost . Peter defends his actions: God gave them the “same gift” when they believed as he gave us when we came to faith. Peter’s critics accept this explanation; God is working in a new way; even Gentiles who turn to God will receive eternal “life”.

Reflection: In this story, a huge barrier is set aside. The Book of Leviticus establishes the foods that the faithful can eat. But now these rules are set aside so that dietary laws will not hinder all people from embracing the gospel.

What people do we exclude from the gospel's embrace?

What rules or practices do we hold onto that may create a barrier, keeping people from God, from coming into our communion?

>I recently visited an Anglican Church in Toronto that was remarkably open. They were self identified as "queer friendly"; they had a rainbow triangle on thier sign; being in the heart of an urban center they were open to street people who came and went during the service, some sleeping through it all; the service was led by all kinds of people so that it waas hard to know who the clergy were; they provided lunch afterwards and the food was dairy free and gluten free... They had knocked down may barriers and yet in the homily they were challenged to see that some were outside their church because they were not flexible in how they did things...(!)

>Another story: Someone shared with me how, when their children were young, children never came into the sanctuary on Sunday mornings. This was in 1984. Today their grandchildren are in church each week. That's a big shift.

What do we do to include others? What have we changed? What still needs attention?

Revelation 21: 1-6

Revelation is the last book of the Bible and is in a way a summary of the whole of the Bible. It is an apocalypse, a vision which foretells the future and presents an understanding of the past. It tells of the struggle between good and evil, and the ultimate victory of Christ. Writing in symbolic language, its author urges Christians to keep faith in a period of persecution. It is hard to understand because we have to work to decode it, to understand the meaning of its symbols .

Our reading is from John’s record of his vision of the end-times. He has told of the destruction of the old city, Babylon (code name for Rome) and of the old heaven and earth ;the ungodly have been driven off to punishment .Only the godly, a remnant, remain. Isaiah in Chapters 65 and 66 predict that all creation will be renewed, freed from imperfections and transformed by the glory of God.

Now John sees the new creation. The “sea” ,a symbol of turbulence, unrest and chaos, is no more. He sees “the new Jerusalem” ,probably not made with bricks and mortar, “holy”, of divine origin, beautiful and lovely as a “bride”. (Marriage is a symbol of the intimate union between the exalted Christ and the God's people. John hears “a loud voice” interpreting the words of verse 2 : God again comes to “dwell” (be present spiritually) with “his peoples”. Sorrow, death and pain - characteristics that made the old earth appear to be enslaved to sin – will disappear .God, “seated on the throne”, speaks in : God will do everything described in verse 1 to 4; God is sovereign over all that happens in human history. (“Alpha” and “Omega” are the first and last letters of the Greek alphabet, so God encompasses all.) God will give the gift of eternal life to all who seek it.

Reflection: This passage is often used at funerals. God with the people. Death and mourning and tears done. Alpha, and Omega, Beginning and End. All is well.

What do you think the kingdom of Heaven looks like? What do you hope for in the end? How do you feel when you think of God coming close to be with you?

John 13:31-35

Jesus is preparing his followers for his departure. After the Last Supper, he has washed the feet of his disciples, a symbol of servanthood. Peter has misunderstood Jesus’ action; Jesus has told him that to share in Christ requires that Jesus be his servant as well as his master. Peter will understand “later” (v. 7): when Jesus is on the cross. Jesus has said, “you are clean, though not all of you” (v. 10). Then, generalizing, he says that, per his example, each Christian is to be a servant to every other (v. 14). Jesus has predicted his betrayal (vv. 18, 21); he has shown Peter and the disciple “whom Jesus loved” (v. 23) who this will be. Judas (“he”, v. 31) has gone out into the “night” (v. 30) – a symbol of the dark deed he is about to commit.

The glorification (revelation of the essence of) the “Son of Man” (v. 31), the ideal human, Jesus, is already in progress; the Father is already being revealed in him. The Father has been revealed (“glorified”, v. 32) in Jesus, so Jesus is a way of seeing God now (“at once”). In John and 1 John, Jesus calls his faithful followers “little children” (v. 33). Jesus tells them that his time on earth with them is very soon to end. They cannot join him in heaven now, but he “will come again and will take you to myself” (14:3). Judaism required one to love one’s neighbour as oneself (Leviticus 19:18). Jesus’ commandment is “new” (v. 34) in that, in his self-offering, he is model of, motive for, and cause for, loving one another. Mutual love will show who follows Christ.

Reflection:

Where I am going, you cannot come." The Ascension, impending. But interesting words. Where can we go that Jesus goes? He wants us to follow him in most of the places he goes. Can we? Should we? Will we?

New commandment: Love one another. That's how people will know you are followers of Jesus. think of the old camp song "And They'll Know We Are Christians By Our Love", from this text. I'm afraid that my life doesn't always confirm that. I think about ends and means. The end: our Christian identity is visible. The means: love. In this case, Jesus suggests we can't get the end we desire, to be known as disciples, except by the means of loving as he has loved. And how has he loved?

Readings for April 18, the Third Sunday of Easter

Acts 9:1-6, (7-20) • Psalm 30 • Revelation 5:11-14 • John 21:1-19


A prayer to begin:
God of victory over death,your Son revealed himself again and again,and convinced his followers of his glorious resurrection.Grant that we may know his risen presence,in love obediently feed his sheep,and care for the lambs of his flock. Amen.

Acts 9:1-20
Luke has told us earlier in the book that in Jerusalem “Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison.” Now we see his great transformation: from persecutor to evangelist. At the time, Jews often had two names: a Semitic one (Saul) and a Roman or Greek one (Paul). The Empire granted Jewish authorities the right to extradite their own from beyond Palestine. Those “who belonged to the Way” were Jewish Christians; they worshipped in synagogues. In the early days, Christianity was known as “the Way”. Paul later called the glory of God (or Christ) a “light” Verses 4 and 5 make it clear that in persecuting members of the Christian flock, Paul persecuted Christ.
In verse 7 the Greek suggests that Saul’s companions heard the sound of the voice but not what was said. God commands “Ananias” , a leader of the followers in Damascus, to seek out Saul to restore his sight. Naturally, Ananias is fearful, Saul being a known enemy of Christians. Through Ananias, God restores Paul’s sight; Paul receives the Holy Spirit and is baptised, thus becoming a member of the Church.

Reflection:

• "any who belonged to The Way" - The Greek is hodos, which means Way as in path or road, a highway. What does that say - our faith is the road we are on?!
  
• "I am Jesus, whom you are persecuting." Think of Matthew 25:31-45 - Jesus is the one who is impacted by our actions, be it positively or negatively. Do we really believe this - if we did would we would stop doing some of the atrocious things we do to one another.."
• "He is an instrument I have chosen to bring my name before Gentiles and kings and before the people of Israel." How hard it must have been for Ananias to trust God's plan in this case. But how comforting it should be, or challenging, to realize that God always picks the least likely, the least equipped, the least sensible to carry about God's plans.
• "something like scales fell from his eyes" - I think of the Chronicles of Narnia: The Voyage of the Dawn Treader, where Eustace Scrubb is turned into a dragon, a symbol of his misdeeds. To become a human again, he has to get rid of the dragon skin - he tries to peel it off himself, but can't get deep enough. Aslan (read Jesus), has to tear deeply into Eustace's flesh to get all of the old scaly skin away...
  

Psalm 30
The psalmist clearly praises God for his recovery from grave illness, but this psalm may also be allegorical: its title says that it was sung at the dedication of the Temple, which was desecrated in 164 BC and rededicated in 161 BC. “Sheol”, “the Pit" in verse 3 was thought of as a place under the earth where the dead existed as mere shadows. In verses 4 and 5 the psalmist invites all present to join in giving thanks. In verses 6 to 10, he recounts what happened to him. He had felt perfectly secure and healthy but he fell from God’s favour (God “hid from him) – he became ill. Feeling near death, he prayed to God, pointing out that if allowed to go the Sheol, no one, not even God, could hear him. God did hear his prayer and restored him to health and favour: his sorrow was turned to joy, even to liturgical “dancing”. He will praise God for the rest of his life.

Reflection:

• How does the image of God in this psalm make you feel?- pleading with God to care and act, trying to convince God to act by appealing to God's desire to have more people to worship God ... The Psalmist in his despair creates a negative view of God
• "Weeping may linger for the night, but joy comes with the morning." A wonderfully evocative verse
• "You hid your face." - to think of God turning God's face from us. Devastating - like an eclipse darkening the earth. Does God turn from us or is this our perception when we turn from God? in other places in Scripture we are told that there is no where where we can run from God.
  
  Revelation 5:11-14
  This book is an inspired picture-book, intended to make a powerful appeal to the reader’s imagination. Using a literary genre known as apocalyptic, John gives us an insight into what will occur at the end of the current era. In his vision, he sees God’s throne and the heavenly scene around it and hears the praises sung there. He describes the glory of God in terms of precious gems .Around God’s throne are “twenty-four elders” (perhaps the twelve Old Testament patriarchs and the twelve apostles), so an image of the ideal Church. As in a Roman court, God’s counsellors are “seated”: they share in ruling and judging. “lightning” and “thunder” express God’s majesty. The “seven spirits” before the throne may be the seven angels of high rank, as in 1 Enoch, a non-biblical apocalyptic book. Tobit speaks of Raphael as “one of the seven angels who ... enter before ... the glory of the Lord”. The “sea of glass” a valuable commodity in John’s day, suggests the distance between humans and God, even in heaven. The “four living creatures” around the throne are angelic beings representing the whole of creation (Ezekiel 1); they are God’s agents who watch over all of nature and symbolize what is most splendid about animals: nobility (lion), strength (ox), wisdom (human), and oversight (eagle). Representing earthly beings, they continually praise God as ruler of history (or time). He will restore (or liberate) creation .They are joined by the “elders” (4:10), representing heavenly beings, who acknowledge God’s superior power by placing their crowns “before the throne” – that all power comes from God.
  Next a “scroll” is presented – a record of God’s plans for the end-time. No one is found worthy to open the scroll and reveal its contents , but finally, one is revealed, “a Lamb” , representing Christ.
  In a scene reminiscent of the honours given to a Roman emperor, large numbers sing of Christ’s worthiness to disclose God’s plans. There are seven honours he is worthy to receive : the first four (“power ... might”) concern his dominion; the others express the adoration of those present. The “Lamb” and the Creator (“the one” ) are equal in majesty. All creatures in heaven and on earth certify this to be true (“Amen” ).

Reflection:

• What does this passage say about God? About Jesus?
• Imagine being part of this scene. How do you feel?
• Are there any worship services or gatherings or concerts or events that this scene brings to mind?
  
  John 21:1-19
  Since his resurrection, Jesus has twice appeared to the disciples in the house where he hosted the Last Supper. Now he appears to six disciples near the Sea of Galilee (“Tiberias”). Led by Peter, they go fishing but catch nothing. When they return to the shore in the morning, Jesus is there. When he invites them to cast their net again, they catch many fish .One (probably John) recognizes him now ;the others do later. . In John Chapter 6, the Feeding of the Five Thousand, Jesus has blessed a meal of bread and fish. (The significance of “a hundred [and] fifty-three”, in verse 11 is unknown)
  Jesus asks Peter about his love for him.Peter avoids comparisons with “these”, the other disciples. Jesus asks three times – a reversal of Peter’s denial of him; each time Jesus tells him: feed/tend my lambs/sheep. Verse 18 begins with a proverbial saying: in old age, we lack the mobility and freedom of movement we had when young. But Peter’s life will be cut short: he will either be bound a prisoner, or be crucified (“stretch out ...”). In Chapter 13 Peter offers to follow Jesus even to laying down his life for him. Now Jesus says: “Follow me”. Tradition says that Peter was crucified too.

Reflection:

• Jesus eating is a suggestion of his physical resurrection, as opposed to spiritual resurrection. he is no ghost, not an apparition.
• Jesus once called some of his followers when they were fishing - then there nets were breaking, now they do not despite the large catch. Then he called them to follow him - here he does again, to Peter.He also shared the meal of bread and fish with them when he fed the 5000.
• They are again by the sea, on the water, where so much ministry has taken place, where so much meaning is attached.
• Another Chronicles of Narnia tie-in, also from Voyage of the Dawn Treader. At the very end of the book, when the gang is finally approaching the Eastern end of the world, they see a lamb who is cooking fish for them to eat, who turns into Aslan before their eyes, who is the Christ figure.
• "Do you love me more than these?" What these? The disciples?
• Some commentators suggests that Jesus asking Peter three times and Peters confirmation of love is a reversal of Peter's thrice denial of Christ before his crucifixion. He has come full circle - his shortcoming is turning into a strength - he can be the leader of the new church that Jesus needs him to be. "Follow me."