Readings for November 21 2010

Opening Prayer:

O God, we pray that your reign might be seen in our midst. When your Spirit moves through our lives, may your priorities be evident in our choices. When your Christ approaches us in a stranger, may we offer our aid and respect. When your Word of Life is opened to us, may we open our hearts and be changed. In the fullness and beauty of all creation, may we celebrate your power at work, Amen


Reign of Christ Sunday was initiated by Pope Pius XI in 1925. It was the Church’s response to “increasing secularism”. It is always the last Sunday in the church year – the “pinnacle” of Jesus’ power before he is reduced to just a metaphorical twinkle in a prophet’s eye.


What role does a “reign of Christ” play in our lives? Our church has been studying what it means to live in the midst of Empire – to ask ourselves how we are complicit, and when we are in opposition, how do we maintain our courage to stand up for our beliefs?




Our scriptures offer us images of a different kind of “ruler” based on beliefs about God, Christ, as well as our ultimate purpose in the world.




READ Jeremiah 23:1-6


In Israel, the king was often associated with the shepherd, contrasting the good shepherd – one who does it for care of the sheep versus the bad shepherd - who does it for profit, and does not care about the welfare of the flock.




Jeremiah's context is war and destruction, his words are full of condemnation of the kings who led them to that place - they are the bad shepherds.




In verse 1, Jeremiah's critique is for the kings and advisors, not enemies like Babylon. Jeremiah blames his own people. He talks about the people scattered, which raises the question whether the exile has already happened. Verse 2-3 contains God’s indictment "You have not attended to the flock, so I will attend to you!" Almost like good parenting, sometimes nurturing, sometimes disciplining. God will take the role of shepherd back, protect, care until they flourish, gather the dispersed. Then God will (v.4) raise up shepherds from within community. In verse 5, Jeremiah uses the ophetic formulae "the days are surely coming" to give them hope for the future but let them know their hope is already in the works. "Raise up for David a righteous branch" – the good king who listened, cared what God thought, grew up a shepherd. David's line will produce the next king, rooted in the tradition, yet new.

In verse 6 Jeremiah talks about naming – a significant thing in that time, thought to have power. The new name reverses the meaning of old and corrupt King Zedekiah’s name!

(old) My righteousness is YHWH vs. (new) YHWH is our righteousness.




Question for Reflection: The scattered people would be gathered together around one understanding of righteousness – how does this help us to understand our own (personal) sense of being scattered, our communal sense of being scattered?





READ Colossians 1:11-20 –

One of Paul’s disputed letters (Deutero-Pauline) so we can expect it to be more “conservative” than his “original” works. It is likely the author was someone from “within” the community.


Background – Colossae a church, founded by Epaphras, but very vulnerable to influences from the "Christian gnostics" who denied the physical incarnation of Jesus. Growth is a theme throughout letter – author urging them towards maturity, standing up for right beliefs. Wisdom is another theme – spiritual wisdom versus the appearance of wisdom.




This passage – God’s role, Christ’s role in our “upbringing” affirms the reality of Jesus as fully human, and creation's goodness.




Question for Reflection: The author of Colossians is quick to re-affirm that Jesus is of the earth, and the earth is for him. God and Christ are involved in the world, not rescuing us from it. How do Christians express this belief in a pluralistic world of many faiths?


READ Luke 23:33-43



Why are we reading a Good Friday story when we are leading up to Xmas? In verse 33 – The Skull, Calvary(calvaria Latin), Golgotha (aramaic) - all mean the same thing. Biblical scholarship tells us that only political enemies were crucified, therefore the "criminals" are not common thieves, but rebels, and that is also why Jesus was executed.




The gospel of Luke contrasts innocence of Jesus versus cruelty of Rome:

Jesus forgives the guilty, Rome accuses the innocent.

Jesus shares the wealth, Rome divides the spoils.

Jesus offers comfort, Rome scoffs and mock.




Some bibles may verse 34 in parentheses – it was not found in the earliest texts. Note that Jesus does not offer forgiveness of sin but forgives their ignorance.




The second prisoner asks Jesus to remember him in his (Jesus') kingdom (not God’s!)

Question for Reflection: What kind of reversal does your theology or life need right now?