Readings for Advent 3

• Isaiah 61:1-4, 8-11 • Luke 1:46b-55 • 1 Thessalonians 5:16-24 • John 1:6-8, 19-28

Prayer to begin:

God of joy and exultation,
you strengthen what is weak;
you enrich the poor
and give hope to those who live in fear.
Look upon our needs this day.
Make us grateful for the good news of salvation
and keep us faithful in your service
until the coming of our Lord Jesus Christ,
who lives for ever and ever. Amen.

Isaiah 61:1-4, 8-11

This passage was probably written after the people of Israel returned from Exile. It foretells the total salvation of God’s people: bodily, spiritually, individually and socially. The prophet says that God has empowered him to act on God’s behalf; God has “anointed” him, commissioned him to preach and to hear the Word of faith, to understand God’s word, and to be strengthened in following it. (Vv. 1b-2 are Jesus’ text when he preaches the good news in the synagogue in Nazareth: see Luke 4:18-19.) This is a message of rescue for God’s people, in all ways.

“The year of the Lord’s favour” (v. 2) is mentioned in Leviticus 25:10: in a jubilee year, a year dedicated to God, one of liberty, all shall return home to their families. It is a year of rest in which the land produces without being sown. (The word translated as “vengeance” can be rendered as rescue.) In 60:21, God promises the people righteousness, oneness with God. Calling them “oaks of righteousness” here (v. 3) indicates the strength of their bond with God. They will show God’s majesty and power (“glory”), as intermediaries (“priests”, v. 6) between God and other nations. Vv. 4-7 tell us that strangers, foreigners, from all nations will contribute to the restoration of righteousness on earth. They will be greatly (“double”) blessed, and have eternal joy. The promises to Abraham made in Haran are finally to be fulfilled (v. 9). “They” (probably Israel, but possibly the foreigners too) will be rewarded (“recompense”, v. 8); God’s agreement with them will last for ever. In vv. 10-11, the prophet speaks as the renewed Jerusalem. All will rejoice because God has provided salvation and has healed their rift with God. Just as seeds grow into plants that can be seen, so God will cause people to be joined with him, to grow in him, and to praise him as an example for “all the nations”.

Reflection:

• "bind up the brokenhearted" -Where do we see this happening? When has your broken heart been bound up/healed? This passage gets at the heart of why we want to share Jesus - he's good news for those who've heard none.Do we not want others to find healing?
• "I the Lord love justice." Do you love justice? What does it mean to love justice for those who are oppressed?What does loving justice look like?
  

Luke 1:46b-55

This is known as the Magnificat, from the first word of the Latin translation. Mary is visiting Elizabeth and Zechariah. God’s messenger, Gabriel, has told her that she will bear Jesus, “Son of God” (v. 35), successor to David and founder of an eternal kingdom. Now she thanks God. Speaking today, she might begin: I, from the depth of my heart, declare the Lord’s greatness and rejoice in God my Saviour. Vv. 48-50 extol the fruits of the earth and of lowly dependence on God’s mercy; vv. 51-53 speak of the great reversals God has, and will, achieve through all ages; vv. 54-55 recall that he has fulfilled, and continues to fulfill, his promises to God's people.

Reflection:

This one scene has created art and music, poetry and prose.

Frederick Buechner writes of Gabriel:

As he said it he only hoped she wouldn’t notice that beneath the great wings he himself was
trembling with fear to think that the whole future of creation hung now on the answer of a girl.

W. B. Yeats writes from Mary's point of view:

The threefold terror of love; a fallen flare
Through the hollow of an ear,
Wings beating about the room;
The terror of all terrors that I bore
The heavens in my womb.
Had I not found content among the shows
Every common woman knows
Chimney corner garden walk
Or rocky cistern where we tread the clothes
And gather all the talk?
What is this flesh I purchased with my pains
This fallen star my milk sustains
This love that makes my heart’s blood stop
Or strikes a sudden chill into my bones
And bids my hair stand up?

In this scene Mary shows great faith, trust and courage. She risks much. She takes a great chance. She says yes to God in a remarkable way.

What meaning, inspiration or strength can you draw from this story?

1 Thessalonians 5:16-24

Paul is drawing toward the conclusion of his letter. He has just exhorted the Thessalonian Christians regarding their personal conduct and their relations within the community. Now he turns to spiritual matters. God’s plan for them, realized in Christ, is to “rejoice always”, to make their lives a continual prayer, a working in unison with God, and to be thankful to God for his freely-given gifts, whatever may happen to them (vv. 16-18). Do not, he says in v. 19, suppress manifestations of the Holy Spirit as he works through members of the community; do not despise “the words of prophets” (v. 20), i.e. preaching inspired by God, words of consolation and warning spoken by members who receive messages from God, and predictions of future events, but be aware that there are true and false prophets; there are those who authentically speak God’s word, but others who do not, who are false, “evil” (v. 22). Take care to discern, in the context of the community, all supposed manifestations of the Spirit (“test everything”, v. 21).

Finally, in vv. 23-24, Paul prays that God, who brings peace (shalom) in the community now and promises eternal peace in his kingdom, may bring them into union with him (“sanctify”). Also, may every aspect of each one of them – their relationship to God (“spirit”), their personal vitality (“soul”), and their physical bodies – be found godly, worthy of the kingdom, when Christ comes again. God, who calls them to the Christian way, in his fidelity will sanctify them and make them worthy of the kingdom.

Reflection:

• Rejoice always, pray without ceasing, give thanks in all circumstances." Really? Always? Without ceasing? In all circumstances? Can you do this? Always remember how blessed you are? its good to recall that Paul wrote much of his words in difficult circumstances.He wrote from prison, awaiting trial. Yet his words call us to rejoice always.
• "the one who calls you is faithful" - Jesus is faithful, even when we are not. Beth Quick writes: "Sometimes I think we expect God to let us down because we let God down. We're setting our standard the wrong way. We should take our standard from God, who is always faithful to us."

John 1:6-8, 19-28

In the opening verses of the book, the evangelist has told us, that the Word, the logos, (i.e. what God says, God in action, creating, revealing and redeeming) existed before all time. He is the force behind all that exists; he causes physical and spiritual life to be; life, goodness, light, overcomes all evil. Jesus, the “light” (v. 7), took on being human through God, and is a force for goodness, light, godliness, for all people. Now he tells of John the baptizer, who is sent, commissioned by God, to point to Jesus, to “testify to the light” (v. 7). He is the lamp that illuminates the way, but Christ is the light (v. 8). When the religious authorities (“Jews”, v. 19) send emissaries (“priests and Levites”) to assess the authenticity of this religious figure, John tells them that he is neither of those whom they are expecting to come to earth: neither “the Messiah” (v. 20) nor the returned “Elijah” (v. 21). (Jews believed that one or both would establish a kingdom on earth free from Roman domination.) Neither is he “the prophet” who was expected (by some) to be instrumental in establishing the Messiah’s kingdom. John says simply that he is the one who prepares “the way of the Lord” (v. 23), who announces the Messiah’s coming, fulfilling Isaiah 40:3. Representatives of the Pharisees (who enforced traditional Jewish law and practice) ask in v. 25: why are you performing an official rite without official status? (Jews baptized proselytes at the time.) John tells them that the one to whom he points is already on earth (v. 27); he is so great that I am not even worthy to be his slave.

Reflection

• Compare John's poetic introduction of John the Baptist to that found in the Synoptic gospels. John's writing is almost poetry, like he's setting a stage of characters, all of them getting ready for the appearance of Jesus.
• John's gospel is the only one where John the Baptist self-identifies as speaking from Isaiah. John portrays a very self-aware John the Baptist, who knows who he is. What do you think? How do you think John the Baptist saw himself?
• John describes Jesus as the light, and John the Baptist, not the light, testifying to the light. In Matthew, we read of Jesus saying that we are the light of the world. Do you think Matthew and John disagree, or show us different perspectives? Are you the light of the world? Do you testify to the light? Do you, like John the Baptist, know your role in this story?

Readings for Advent 2

Isaiah 40:1-11 • Psalm 85:1-2, 8-13 • 2 Peter 3:8-15a • Mark 1:1-8

Advent Prayer: God of timeless grace, you fill us with joyful expectation. Make us ready for the message that prepares the way, that with uprightness of heart and holy joy we may eagerly await the kingdom of your Son, Jesus Christ, who reigns with you and the Holy Spirit, now and forever. Amen.

Isaiah 40:1-11
This is the beginning of the part of Isaiah written from exile in Babylon. In verse 1 and 2, God speaks. The words are spoken “tenderly” (to the heart, the seat of reasoning), to “Jerusalem”; but the city is in ruins, so (this passage being a vision) their audience is an idealized kingdom. Tell them, God says, that their time of sorrow is over, that they have “served” their punishment, that the Exile is about to end. Use of the word “double” in verse 2 assures that their purification from sin is finished, that difficult times are truly ended. So a new era is dawning.
In verses 3 to 5, a heavenly voice (or the prophet) announces, in language reminiscent of the pomp of royal pageantry in Babylon, “prepare the way of the Lord”. (Christianity was later known as The Way, God’s manner of life.) God is coming; God is about to lead a new Exodus (note “wilderness”, “desert”) to a blessed land. (The words translated “all people” mean, literally, all flesh.) Then “a voice from heaven commands the prophet to “Cry out!”, but he asks: what should I tell them? For they are like flowers and “grass”: they fade and wither when God acts. (The word translated “breath” also means spirit, as in Genesis 1:2, where the wind of God sweeps over the primeval waters.) People are fickle, but God’s “word” endures.
Even so), the prophet (on behalf of Jerusalem) is told to tell the “good tidings”, the good news, boldly, to tell all people “Here is your God!”. Jerusalem (“Zion”) and Judah are to be the centre for God’s activity on earth. He comes, says verse 10 as a king (“with might”, “rules”) who really cares: he brings redemption, restoration (“reward”, “recompense”). Finally, verse 11 compares God to a shepherd: one who gathers the weak (“the lambs”), makes people one with him, and compassionately leads. (In the ancient world, a shepherd led, rather than drove, his sheep, to protect them from lurking predators.)

Reflection

Comfort, O comfort my people" - ah, what gorgeous words. This God is a God who longs to comfort us, even when we wander and stray.

This text and our text from Mark both mention the wilderness, or desert. What happens in the Bible in the wilderness? Think Israelites. Think Jesus' temptation. Lots of deep spiritual transformation happens in the wilderness.
Where's your wilderness? What's been a desert place in your life?

"Here is your God!" That's the good news that Isaiah cries in this text: God is here, is present and real in your lives. Where do you see God at work in the world? Where is God in your life?

Psalm 85:1-2,8-13
Verse 1 and 2 tell of God’s restoration of Israel, probably in releasing them from Exile. But times are tough: verses 4 to 7 are a prayer that God may again show favour - in the present s: please, God, “restore us again”; give us life and “salvation”. The people returned to a ravaged land. In verses 8 to 13 the psalmist hears God speaking: he will impart blessings upon the faithful. They will receive “peace”, shalom, godliness, well-being, including “salvation” which is “at hand”. In this process, God’s presence and power will be apparent. Verse 10 says that four of God’s attributes, his gifts to humankind, will come together. Then in verse 11 human “faithfulness”, adherence to God, the ultimate truth, will be reciprocated. God will give prosperity, materially and spiritually. Crops will improve and the people’s righteousness “will make a path” for God’s coming.

Reflection

"[God] will speak peace to his people." What does speaking peace sound like? How would you speak peace to someone? Who in our world speaks for peace?

"for those who fear [God]" - do you fear God? We're instructed over and over again in the scriptures not to be afraid. What does it mean, then, to fear God or to be God-fearing? We are to have an awe of God that is an awe we give only to God.

Some beautiful imagery in v. 10: Steadfast love and faithfulness will meet; righteousness and peace will kiss each other." Great images. Love and faithfulness bound together.

2 Peter 3:8-15a
Aware that he will soon die, the author leaves his fellow Christians with a testimony of what being Christian demands: how to live up to The Way, so that they may be among the saved when Christ comes again. It was tempting to deny that Christ would come again because early Christians expected the world to end within their lifetimes.
The delay, he argues in v8 is only in human terms, for God does not measure time as we do. God wishes all people to be found worthy at the Last Day so god is waiting patiently for all to repent. The images of the end-times are drawn from popular Jewish and Greek (Stoic) philosophy of the day. (Annihilation of all things by fire was a Stoic belief.) A “loud noise” heralds the Day; the conduct of all people will be made known then. So, he asks rhetorically in, given that the End will come, what should our conduct be as we wait for the End and hasten it (through bringing people to Christ)? But he adds, for us Christians annihilation is not the End, for (per Isaiah 66:22), we look forward to “new heavens and a new earth. In v14 he answers: we should work at being “at peace”, at being ethically and spiritually perfect, prepared for Christ’s (“him”) coming at the End. We should see the apparent delay in his coming as an opportunity for repentance, a last chance to get things right.

Reflection

The author here is writing in response to concerns, it seems, about the slowly-coming day of Christ's return. They are ready and waiting for Christ to come again. So where is he already? The author talks about how God's time and our time is different. Is this helpful?

"regard the patience of our Lord as salvation." The author argues that the longer it takes for Christ to return, the more chance people have of finding salvation - God, he argues, doesn't want anyone to perish, but wants all to come to repentance. God is patient.

How are you at waiting? How do we develop patience?




Mark 1:1-8
Mark begins his telling of the “good news” with quotations from the Old Testament. God had promised the Israelites a “messenger” (to lead them. The prophet Malachi understood this promise as pointing to the end-times, to one who would prepare the way for the coming of the Messiah. To him, the “messenger” would be Elijah. While verse 3 originally spoke of return from exile, by Jesus’ time it was seen as an expression of God’s comfort and salvation. To us, John the Baptist comes to prepare for, and announce, Jesus’ coming. Tradition says that John baptised near Jericho, in an arid region. People came to him in large numbers, repenting (changing their mind sets), “confessing their sins”), resolving to sin no more, and dipping themselves in the River. John dressed like a hermit or prophet . (In Palestine, some species of locusts were eaten.) John is so unworthy, compared to “the one who ... is coming” , that he cannot untie his “sandals”, a task normally performed by a slave. His baptism is a sign of purification, of turning to God, of accepting God’s forgiveness and judgement; Jesus’ baptism re-establishes a spiritual link between God and humans.

Reflection

The opening of Mark's gospel wastes no time with those birth-of-Jesus stories we like to hear so much about this time of year. Mark gets to the point: "The beginning of the good news of Jesus Christ, the Son of God."

Here's another wilderness passage - notice the similar language in this text and in Isaiah. John is for Jesus' time a modern-day Isaiah, announcing the same message: "God is here! Right here among you!" Is Advent about waiting for god or about waking up to the presence of God that is already here?

John sees himself as facilitating Jesus' ministry - preparing people for it. His role is so important, isn't it? think of something in the life of our church. Think of those who prepare before the big events.

Readings for November 6

This Sunday we mark the Sunday before Remembrance Day. We will use the lectionary readings, but with special attention to issues of war and peace.

Take a moment to reflect on this prayer poem by John Moses of Trinity United, Charlottetown.

Holy ground, hallowed ground:
The board floor of a little country church;
Holy ground, hallowed ground:
The fading carpet of the city church;
Holy ground, hallowed ground:
The cracked linoleum of the Salvation Army Hall;
Holy ground, hallowed ground:
The prayer mat of the faithful in the mosque behind the store.
Holy ground, hallowed ground:
The red clay of the cemetery, where loved ones lie buried;
Holy ground, hallowed ground:
The rolling green of an ancient battlefield,

quiet in the memory of heros and horror.
Holy ground, hallowed ground:
It is not so much different from aany other ground, really
And yet, it is like no other ground
Holy ground, hallowed ground:
Set apart, made sacred, consecrated by memory and yearning.
Holy ground, hallowed ground:
The place of mysterious presence, of unexpected meeting
Holy ground, hallowed ground:
Not so different from any other ground, really
And yet, the place where we long to stand.

READ Joshua 24:1-3a, 14-25 –
Joshua is giving thanks for his Holy/Hallowed Ground, and his “homeland”

But is the notion of "homeland" worth fighting for? Killing for? Dying for?

This story is taken from the end of the book of Joshua, which is basically a political document:
Why we went to war
How we won the war
Dividing up the spoils of war
Oh yes, and thank God we won
Written later than 1200 BCE when the events would have taken place, Joshua's story was part of the oral tradition, and shaped by the political reality of its author 600 years later!

A political alliance with the Assyrians meant Israel was prosperous, but not independent. Their prophets were ignored, Yahweh's concern for the poor was definitely on the fringe.
Perhaps that is why Joshua's story is so bloodthirsty – they need to "execute and massacre" foreign influences, idolatry. For centuries they were neighbours with many peoples, many religions, until David conquered and unified approximately 800 BCE.

This ceremony takes place at Shechem, an ancient shrine near modern Nablus, sometimes identified as Shiloh in some translations. It recalls Israel's history with Yahweh from the time before Abraham, literally in the KJV “the other side of the flood”. Some of the “eastern tribes” (Reuben Gad, Manessah) set up an alternate altar, but are brought back into the fold, and are confirmed by Joshua’s speech – they must choose who to serve. “As for me and my household” says Joshua, we will serve Yahweh. Joshua questions whether they really have the commitment, “the Lord your God is a jealous God” – the people insist they will do it.

Question for Reflection: What does it mean for us to make a commitment to God (Christ) in our pluralistic world?

READ Psalm 78:1-7

A “teaching” parable – not a particular situation but one that reveals a way of wisdom or an attitude towards life, not a specific petition or particular occasion for praise.

Maskil – a psalm with special meaning, or written in a special way, ie. revealing how God works in and through history. Asaph – director of music in David’s worship centre.
The imagery is of a secret or intimate telling of something important. It comes as a parable, or puzzle, because the teaching is not superficial, it must be sought after. It comes from an ancient source, but is valuable to pass on in the future. Its truth is intergenerational, not time-limited: keep commitment to God central in our lives, community.

Question for Reflection: What “wisdom” would you like to pass on to next generations?

READ 1 Thessalonians: 4:13-18

Thessalonica – a community with diverse communities, strong Jewish synagogues. Most converts were pagans interested in Judaism. Paul had to leave after a short time because of the opposition of the Jewish authorities. The Thessalonians grasp of Paul's theology was pretty superficial, but their commitment strong. Timothy also led them for a while, but at time of writing they are strong enough on their own. This is a letter of encouragement to “stay pure” and keep waiting for the coming of Christ. It was probably written about 51 AD – one of Paul’s earliest.

The Thessalonians have raised the question about those who die before Christ's 2nd coming – are they still saved? Paul says that their new understanding of ultimate end changes experience of grief into one of hope. Jesus' resurrection is the example, if he can be raised, so can their lost loved ones. There is a clear expectation that the 2nd coming will be in their lifetime. Paul uses all the traditional symbols of kingdom of heaven. It is a passage meant for encouragement (!) not fear. But how has this been used to make a dividing line between those raised and those Left behind??

Question for Reflection: How does your understanding of “ultimate destination” colour or shape your choices today?

READ Matthew 25:1-13

A parable has hidden meaning! It will be interpreted differently by every generation. The Greek word parabolei – means compare (ie. fiction with real life.)
Reference to “kingdom of heaven” should read “kingdom of God”, but Matthew’s Jewish audience wouldn’t say or read the name of God. This passage is not talking about getting into heaven, but the realm where we live what God wants.

Anceint Israel's weddings took place in both homes – the groom went in daylight to meet the bride and family; then at sunset took the bride and family to groom’s house for the banquet, led by young women with lamps. Oil was an expensive commodity in that time, were the first five really foolish or just cheap? Having extra meant going to an extra effort. All of them slept, but midnight was a most unexpected time to arrive. Then the wise would not share: would that ensure that the oil lasted long enough? Finally, the door was shut – does the kingdom of God lock some out? “I do not know you” We are known by our actions, our foresight, and our generosity.

Question for Reflection:
What do you think we need to “conserve” or “bring extra” in order to help prepare the kingdom of God in our world?

Closing Prayer:

Holy God;
By the Spirit, we have been chosen to be bearers of love in this world;
To illumine wherever we are with greater truth, kindness, and justice for all.
We pray for places of conflict and suffering in our world, our community, our homes and within our own hearts. For all these we pray, may we be awake to your love.
We pray about poverty in all its forms, that tip the scales of godly justice, creating greater vulnerability for some in our world. For all these we pray, may we be awake to your love.
We pray for the habits, attitudes and fears that cloud our vision of your realm, that keep us from shining forth in holy ways. For all these we pray, may we be awake to your love.
We go forth this day, awake with longing, active with inspirations, renewed in the Spirit. Amen

Readings for October 30, 2011

Joshua 3:7-17• Psalm 107:1-7, 33-37• 1 Thessalonians 2:9-13• Matthew 23:1-12

Prayer:
Redeeming Sustainer,
visit your people
and pour out your strength and courage upon us,
that we may hurry to make you welcome
not only in our concern for others,
but by serving them
generously and faithfully in your name. Amen.

Joshua 3:7-17:

The Book of Joshua tells of the conquest of the Promised Land. God had promised Israel that they would one day occupy this territory. The book begins with the crossing of the Jordan. It then relates the stories of military victories, achieved under Joshua`s guidance, through which the people of Israel came to control all of the hill country and the Negev Desert. It describes the allotment of land to each of the tribes and ends with Joshua's final address to the people.

This book begins: “After the death of Moses ... the LORD spoke to Joshua, Moses’ assistant, saying, ‘ ... proceed to cross the Jordan, you and all this people, into the land I am giving to them, the Israelites’”. Spies have been dispatched to check on the enemy’s defenses. Reporting back to Joshua, they have told him: “Truly the LORD has given all the land in our hands; moreover all the inhabitants of the land melt in fear before us” (2:24). Israel has camped on the east bank of the Jordan. The ark of the covenant, carried by priests, will precede the people into the river. The people are to make themselves ritually pure (“Sanctify yourselves”, v. 5).

In v. 7, God tells Joshua that he will give a sign to show the people that God will be with him as he was with Moses. Joshua is to give the order to the priests (v. 8); he tells the people that what they will see will show that God is with them, and that he will be victorious (through them) over the present inhabitants of the Land. (The “Canaanites”, v. 10, were native to Palestine; the “Hittites” had spread from Asia Minor; the “Jebusites” inhabited Jerusalem; nothing is known of the other peoples.) V. 12 seems out of place, being part of the preparation for the erection of a victory cairn at Gilgal. The word translated “heap” (vv. 13, 16) is the one used in the story of the crossing of the Reed (or Red) Sea.

The action begins in v. 14. For much of the year, the Jordan is little more than a stream, but at the “time of harvest” (v. 15, April to May), it is in full flood, carrying melt waters from mountains to the north. The waters are blocked at “Adam” (v. 16), 30 kilometres (20 miles) to the north. This does happen occasionally; the last time was in 1927. (The Jordan and the Dead Sea are in the “Arabah” plain.) It seems that the people passed the ark as they crossed the river; then the priests carried the ark to the western bank. The scene is more like a liturgical procession than a military tactic! This story is the beginning of how God’s people triumph over other peoples and come to be the dominant people in Palestine.

Reflection

A new chapter for the people, and a new leader - God declares that God will be with Joshua as God was with Moses. How well do we handle leadership transitions? in the church? In government? So often we focus on the particular person instead of on the ways God is working through people in leadership.How hard is it to follow a great leader?

The battle for the Promised Land is renewed today. What place has the Biblical promise in the dispute between Israel and Palestine. What is God's will for that part of the world?

Here we have another expression of God's presence being made known through strange things happening with water. How many times does water play a significant role in scripture stories? When/how has water played a role in your faith life? What does it mean for our faith when some in our world are without clean, drinkable water?



Psalm 107:1-7, 33-37

As it now exists, this psalm is a group thanksgiving, perhaps sung by pilgrims traveling to Jerusalem to celebrate a festival. They thank God for escape from various dangers.
Scholars suggest that Psalm may have a different intention in its early version. The psalm has two refrains: for the first stanza, is a summons to praise. The themes of redemption and gathering suggest that v. 2-3 were written after the Exile; they may have been added (with v. 33-43) to change the psalm from an individual thanksgiving to one suited to communal use. V. 3 pictures the people as coming from all points of the compass, although most came from the east (Babylon). V. 4-9 tell of the Israelites wandering in the desert during the Exodus. When they were “hungry and thirsty”, physically and spiritually, God came to their aid. The next four stanzas also tell of God’s help to them in troubled times; the pilgrims thank God for fidelity to the covenant made at Sinai. V. 33-43 are part of a hymn praising God for God`s bounty. While God treats the "ungodly" harshly, God gives richly to those who follow God`s ways (v. 33-37). May godly people, people who know God (the “wise”, v. 43) recall God’s actions and God`s loyalty to the covenant (“steadfast love”).

Reflection

Theme of the psalm: God's love is steadfast.
Steadfast, according to dictionary.com is "Firmly fixed or established; fast fixed; firm. 2. Not fickle or wavering; constant; firm; resolute; unswerving; steady. God's love for us is constant and unwavering. Take comfort!

Vs 36 - "And there he lets the hungry live." What a great vision of justice where the poor and least are given their own place and home and cared for.How do we/should we make place for those in need?



Thessalonians 2:9-13

This letter is perhaps the oldest book in the New Testament. Paul (with Silvanus and Timothy) founded the church there during his second missionary journey, and as is recorded in Acts 17, was forced to leave the city due to persecution. Many Greeks who already worshipped God, many pagans and "important women" became Christians. The letter was written from Athens to strengthen the new Christians in their faith.

In the passage read Paul continues his defense of his techniques in founding the Thessalonian church. In v. 9, he reminds his readers that he (and perhaps Silvanus and Timothy) worked strenuously while with them, probably dividing his time between his trade (tent-making) and proclaiming the gospel. (Every Jew learnt a trade.) He did not impose on them. Both they and God are “witnesses” (v. 10) to the interior goodness and fidelity to God (“pure”), propriety (“upright”) and freedom from sin (“blameless”) in their conduct towards the converts. Back in v. 7, he spoke of nourishing them as a mother nourishes her baby; now (v. 11) he speaks of the father’s role: a father instructs. He appealed to them (“urging”, v. 12), encouraged them, and pleaded with them – to walk in God’s ways (“lead ...”), who calls them to share in the new order, now and at the end of time.

In 1:5, Paul has said that “our message ... came to you not in word only, but also in power and in the Holy Spirit ...”. Now he gives thanks for this: that they understood the good news not on his authority (as his), nor effective through him, “but as what it really is, God’s word” (v. 13), made active in those who believe.

Reflection:

Paul urges them to hear his testimony as God's word, rather than human word. How do we distinguish between God's word and our own? How can you be careful to let God speak through you, rather than try to conform God's words to your own thoughts?

Who, in your life, has urged and encouraged you as Paul has tried to do with the Thessalonians?

Matthew 23:1-12

Jesus has just silenced his principal critics, the Sadducees and the Pharisees, by showing their lack of understanding of parts of the Old Testament. He now speaks “to the crowds and to his disciples”. (Most “scribes”, v. 2, were Pharisees. They made copies of the Mosaic law; they taught and applied it and the oral tradition that had grown up around it, considering the latter to be as binding as the Law.)

Jesus tells his audience (v. 2): the Pharisees have authority to teach the Law, in (what was considered) an unbroken chain back to Moses (“Moses’ seat”), so honour their teachings, but beware of their practices! They are great ones for teaching a severe (rather than humane) interpretation of the Law (“heavy burdens”, v. 4) and not following it themselves! They are vain and hypocritical (v. 5): they exert effort to appear pious. (“Phylacteries” are small boxes containing biblical texts, worn on the arm or the forehead; “fringes” are prescribed in Numbers and Deuteronomy as a way of remembering to live by the commandments. The longer the fringes, the more pious the wearer appears to be.) V. 6-7 give four examples of vanity. (“Rabbi” means master and later became a title for a synagogue leader.) Then v. 8-10: Christians are not to use honorific titles. Jesus is our one “teacher” and instructor for we are his lifelong disciples; others teach us only for a time. God the “Father” is our father. V. 11-12 emphasize the importance of humility and service to others.

Reflection

Phylacteries are the boxes that men would tie on to their heads and arms per Old Testament law. The boxes would contain words of scripture, such as, "Love the Lord your God with all your heart . . ."

Do you think Jesus really means that we are never to call other humans teacher, rabbi, father, or instructors? If he doesn't mean something literal, what is his point?

What titles do you go by? What titles do you give to others? When have you felt it important to use titles?

"They do not practice what they teach." Do you practice what you teach? Does the church?

What burdens do we as the church place on others? Do we burden others with moral standards that make it seem impossible to them to be "good enough" for God and the church?

Readings for Thanksgiving Sunday

Open your heart with a centring prayer:
God, we are here, and ready to say “thank you”! To say thank you for the day, even when the weather creates obstacles for our plans. To say thank you for these friends, even when some talk too much and others say too little. To say thank you for our lives, even though we have a few suggestions for what would, in our opinion, have been a better blessing. Most of all, we thank you for your delight in us, and that in your laughter we know ourselves loved, through everything and always, 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.

READ Deuteronomy 8:7-18

The book of Deuteronomy is the fifth in the Penteteuch – the “law” traditionally said to be written by Moses, but likely containing a variety of sources, from the as early as the 10th century to the fourth century before Christ. It covers the history of Israel from the arrival at the border of the promised land, through the teachings of Moses on how they should live, to the death of Moses. Some characteristics: absolute loyalty to Yahweh, over against other gods and nations – many parts were written to address maintaining identity in Babylonian exile; also to express an attitude of gratitude for the restoration of Jerusalem and the promised land.

Today’s reading follows a history of God’s rescue from the wilderness (not from slavery by the Egyptians!)In contrast the land of milk and honey is perfect!

From verse 7 it is clearly the perspective of the author that Israel in the promised land is God's will. In verse 10 – “he has given you…” – once in Abraham’s covenant, then again in Moses, then after exile returned again in restoration. For Deuteronomy, there is great importance in keeping the law as a way of giving thanks. But the greatest enemy to Yahweh not other gods, but our own pride and belief that we "deserve" our promised land. OR Perish! as it warns in verse 19.

Question for reflection:
Is there a particular place where you feel or have felt some sense of “ownership”? How has that been challenged? What would Deuteronomy’s perspective teach you about it?

READ Psalm 65:
The psalm begins with the human relationship with God, then expands to non-breathing creation!

Verses 1-4 express the relationship of the faithful to God, through acts of praise, God's mercy and the people's response.
Verse 5 is the transition from human experience to the whole earth's dependence on God. Verses 6-13 describe God's relationship with mountains, seas, skies, rain, harvest, and how all the physical elements of the earth sing with joy.

READ 2 Corinthians 9:6-15

Paul likely wrote 4 letters to Corinth: the first was “lost” but is mentioned in 1 Corinthians; the 2nd letter was our 1 Corinthians, a pastoral letter to an unstable community. The 3rd letter, described as a “stern letter” is also lost to us, but apparently had some effect, because the 4th letter is our 2nd Corinthians, and while it clears up a few loose ends, is a thankful letter, confident of a good relationship.

This letter was written prior to Paul’s visit to Corinth, where he hopes to collect funds to take to the destitute saints at Jerusalem – Christian community means not just giving to their own church, but extending it to the wider community.

Paul sees this mission as investing wisely, returning generosity for God's generosity. He quotes from Prov 22:9, and Psalm 112:9, and reminds the Corinthians where seed and bread really come from, In return they receive an “enriched” life from God. A generous heart is as good as a confession of faith, and in return the saints will be praying for them. Do they have more powerful prayer?

What is our motivation for giving? Do we give because we expect to get something in return? Is it out of guilt for having more? Is it out of thanksgiving for having enough?

Question for Reflection:
Paul considers it a kind of confession to live with economic generosity – what does your giving say about your faith? (Do you give with strings attached? Do you give without any expectation of accountability?)

READ Luke 17:11-19

A well-known story – how do we make it new again?

NOTE:
The little aside that John put at the beginning of his narrative of Jesus asking for a drink from the woman at the well in Samaria, said it all: "Jews do not share things in common with the Samaritans." This incident reflects that same hostile relationship. It is told with a certain amount of polemic against Jews. Every traveller to Jerusalem from Galilee must either pass through Samaria or skirt its borders. Ironically, this is still one of the hot-spots of occupied Palestinian and Israeli territory.

To be told of the gratitude of the one Samaritan leper whom Jesus cleansed
along with the other nine would have been an offence to Jews. The
pericope does not say so specifically, but presumably the remaining nine were Jews like Jesus. They had been banished from all social contact and ritual
observances because they were lepers. They were homeless, sick, and in
many ways considered reprehensible for unknown sins. The hills bordering
Samaria would have been a likely place for them to find some measure of
security, but not healing.

Jesus committed several breaches of the Torah in speaking to them and
telling them to show themselves to the priests. No greater ritual
impurity could there be for a priest or rabbi than to be in close
proximity to such people.

The punch-line of the story is in verse 16. The man who returned,
prostrated himself at Jesus' feet and thanked him was a Samaritan. Jesus
marvelled at the ingratitude of the other nine. He assured the grateful
one that it was his faith - nothing else, not his ethnic origin or his
religious identity or his economic value to society, just his faith - had
made him whole. Does this not tell us something about Jesus' view of what
faith is? It does not have any of the rigid boundaries that we tend to put
on it. Faith is something everyone can have.

Question for Reflection:
What kind of healing do we expect from God? Do we really anticipate that God’s healing will change all of our living and our relationships?

Closing:
An updated “We plough the fields” inspired by Walter Farquharson (Saltcoats, SK)

We plough the fields with tractors, with drills we seed the land,
But growth is still the wondrous gift of God’s almighty hand.
We add our fertilizers to help the growing grain,
but for its full fruition, it needs God’s sun and rain.

With many new machines, now, we live our lives each day;
We pluck our food from fridge and shelf, instead of baling hay;
Still its God who gives us the skills and tools we need
Those things that ease and keep our lives are born of Spirit’s seed.

We thank you then, Creator, for life so rich and good;
For seedtime and the harvest, the wealth of daily food,
No gifts have we to offer, for all your love imparts,
But what you most desire, our humble thankful hearts.

Chorus:
All good gifts around us are sent from heaven above;
Then thank the Lord, O thank the Lord, for all God’s love!

Readings for October 2, 2011

Exodus 20:1-4, 7-9, 12-20 and Psalm 19 • Isaiah 5:1-7 and Psalm 80:7-15 • Philippians 3:4b-14 • Matthew 21:33-46

Exodus 20:1-4,7-9,12-20
The giving of the Ten Commandments marks the starting point of Israel as a self-defining community. They form a covenant between God and Israel but, unlike God's agreements with Noah and Abraham, here both parties have a stake in it, and either can break it.

The Israelites have arrived at Mount Sinai. They clean themselves physically and ritually.Moses and Aaron who ascend the mountain. God speaks to all, to the whole community. God enters into a pact : “you shall be for me a ... holy nation” (19:6). They are to have “no other gods before [or beside] me” (v. 3). In the ancient Near East, people commonly encountered gods in sculpted images, but the Israelites are not to do this (v. 4), because God is different: he demands loyalty to him alone (v. 5); he punishes for a long time those who intentionally reject him, but rewards with compassion those who love him and follow his ways. Those who use God’s name for a false or evil purpose (e.g. for casting spells, doing magic) will not be acquitted (v. 7) or held harmless. Each week, time is to be reserved for praying to, and worshipping, God. The Israelites must honour older people; doing so will contribute to their own longevity. Then v. 13-17: life, marriage and property are sacred. Testifying falsely against another (or even spreading innuendos) is prohibited. Even coveting, desiring greatly, the possessions of others is prohibited. This scene of God’s presence among humans ends as it began (in 19:16-19) with “thunder and lightning” (v. 18), trumpet blasts and “the mountain smoking”. There being no evidence of vulcanism on the Sinai Peninsula, scholars think the description is poetic rather than literal: perhaps of a mountain storm in which God is present. In 19:2-25 God has appointed Moses as intermediary; in v. 19, the people accept Moses’ role.

For reflection:

A number of people have published alternative versions of the 10 Commandments. Are their commandments that puzzle you? Would you add to the list?

Some commentators, like Bill Maher have criticized these rules because the first few don`t have anything to do about morality or ethics. They are just ``about God. `` Why are those first commandments included then?

The Commandments are not a set of rules, they are a covenant agreement. They define a relationship. What kind of relationship is this?

What are other important rules do we find in Scripture?

Psalm 19
In the cosmology of the Israelites, the “firmament” was a giant bowl over the earth, beyond which was a hierarchy of “heavens”. God’s glory is told “day” (v. 2) and “night”, yet silently (v. 3a), to all people. God has created the sun as his agent (v. 5); it rises early in the morning, as does the “bridegroom” from his night’s rest, traverses from one edge of the heavens to the other, making God’s presence known with its “heat” (v. 6). Vv. 7-9 present the wonders of the law, as an expression of God’s will for Israel. Here we find synonyms for the Law, characteristics of it, and its benefits for humankind, e.g. it makes”wise the simple”, those immature in understanding and judgement. It warns the psalmist (“servant”, v. 11). If he accidentally breaks it (“hidden faults”, v. 12), may God forgive him. May God protect him from those who intentionally go against God’s ways (“the insolent”, v. 13), lest he be influenced into sinning intentionally (“great transgression”). May his words and his thoughts be acceptable to God, who restores him.(v. 14).

For reflection:

This imagery of the sun "like a bridegroom from his wedding canopy", this personification of the sun draws to my mind Greek/Roman mythology, and no doubt made contemporaries of the psalmist think of similar images of sun-gods in other religions. The difference? Here the sun is put into place by God, not a god in itself.

God is more than gold, sweeter than honey. A simple message - but this reminds us of things we put too often before God in our lives. What do we put before God? What does our society value more than anything?

"Let the words of my mouth and the meditations..." This verse is often used by clergy before they begin preaching. As one commentator has written: "I like this verse, but if there's a way to use a Bible verse too much to the point of over doing, this one makes it on my personal list!" Are their other passages that are misused, over used, such that they know are hard to really hear?




Philippians 3:4b-14
In the early church, there were tensions as Gentiles joined what had been a predominantly Jewish community. Now do the Jewish customs and rules apply to non-Jewish converts? Paul has warned his readers about those who try to convince them that being a Christian requires acceptance of Jewish law, including circumcision. True circumcision is of the heart – and not of the “flesh”, i.e. following legal precepts, as in Judaism. Inner circumcision is what is required of us.

He cites his own experience as an example. In early life, he was as true to Judaism as anyone could be: he was circumcised; he is from the elite tribe (“Benjamin”, v. 5), as Jewish as one can be (“a Hebrew born of Hebrews”); like other Pharisees, he knew the Law well and applied it in daily life. He zealously persecuted Christians and faultlessly kept the Law. And yet, knowing Christ has made him realize that a Jewish, law-based, approach to God is a “loss” (vv. 7-8) for Christians: it obstructs God’s free gift of love. True “righteousness” (v. 9) comes through “faith in Christ”, not self-assessment of godliness, per legal precepts. He has cast aside all his Jewishness in order to realize the gain Christ offers (v. 8).

He wants to “know Christ” (v. 10) as risen and living. This involves attaining oneness with him through sharing his sufferings and participating in his death. Out of this, he will come to know “the power of his resurrection”. He is still working on understanding Christ completely (v. 12), an obligation he has for Christ has chosen him (“made me his own”). He has made progress not on his own, but through God’s grace (v. 13); however he has left his past behind and eagerly seeks what lies ahead. As the winner in a Greek foot race was called up to receive his “prize” (v. 14), so he seeks God’s call to share in eternal life. (“Heavenly” is literally upward.)

For reflection:

A faithful Jew all his life, Paul says his faith identity would give him reason to boast except that now, in Christ, these things are "regard[ed] as loss]." Why? These things simply aren't important in Christ: in Christ there is no Greek or Jew. Paul is struggling to integrate new people with new customs and world views into the church .Who do we struggle to include? What barriers do we erect that we should move aside so that others can enter? What rules no longer need apply?

"Forgetting what lies behind and straining forward to what lies ahead." It isn't easy to forget the past. Indeed, it is not always wise either. But what Paul urges here is to forget the identity that was without Christ, so that we can focus on 'the prize' of living fully in Christ in the present/future. What parts of our past should we forget? What do we need to hang on to... ?


Matthew 21:33-46
The Sanhedrin members who first heard this parable would recall Isaiah 5:1-7, where God tells what will happen to his unfruitful “vineyard”, “the house of Israel, and the people of Judah”. In vv. 33-39, Jesus tells the parable: the landowner plants the vineyard, leases it out, and leaves. At harvest time, he sends successive sets of slaves “to collect his produce”; all are mistreated. When he sends his son, he is killed. If a landowner died without an heir, the land passed to the first claimant, so by killing the son (presumably the only one), the tenants become landowners. Jesus’ hearers answer his question: the first tenants will suffer “a miserable death” (v. 41) and other tenants will be found who will deliver.

Here, the landowner stands for God, the first tenants for Israel’s leaders, and the time the landowner is away for their period of stewardship of God’s chosen people. So the second tenants are replacements for Israel, probably those who follow Christ. Is Jesus “the son” (v. 38, Aramaic: ben) and the “stone” (v. 42, ‘eben)? Then v. 43: to oppose God will be disastrous; his patience will be exhausted. The leaders of Israel recognize his reference to Isaiah; were it not that Jesus was widely accepted as God’s “prophet” (v. 46), they would have arrested him.


For reflection:

Jesus is saying: God will find tenants who will produce. Do we want to be tenants? What will we produce for the landowner? If we produce nothing, why would that landowner want us to stay as tenants?

The Pharisees get that Jesus is talking about them, but remain immobilized. Do you ever feel that way? The scriptures you know are calling you to accountability, and yet you still do not act. Where does the church remain immobilized

See you in September!

Our Bible Study is on its summer break. We will be back in September.

May your summer days be blessed.

Readings For May 15- Easter 4

Acts 2:42-47 • Psalm 23 • 1 Peter 2:19-25 • John 10:1-10

Good Shepherd Sunday: The readings for this week hold up the images of Shepherd and sheep and include the very familiar Psalm 23. This may be a good week to explore the readings in a reflective manner, delving into the familiar imagery in order to see them with new eyes. Why not try reading/studying/reflecting by Lectio Divina or Holy Reading?Choose one our weekly texts and then read it in this way:

Lectio Divina

Read the text for the first time. Read slowly and mindfully.

Read the text again and notice which words, or phrases or images come to mind. Write them down and then read them over. Ponder them. Let them sink in. Take a moment in silence for reflection.

Read a third time. What words are challenging or stirring or comforting? Write down what comes to mind. Take a moment to reflect on all of this with God in prayerful conversation. What does God invite you to do, be or change through this passage?

If you like, after a time, you may repeat this process with another of our readings for this week.

Readings for Palm Sunday - April 17 2011

Take a moment to centre yourself in prayer:

God of mercy: strengthen our hearts to be present to Jesus throughout his journey to the cross. Open our hearts to speak your peace. May our reflections on your Word be deepened by the nudging of your Spirit, that we might truly follow in the faith he has cultivated in our hearts, Amen

READ Psalm 118:1-2 19, 29

O give thanks to the Lord, for he is good;
his steadfast love endures for ever!


2 Let Israel say,
‘His steadfast love endures for ever.’
19 Open to me the gates of righteousness,
that I may enter through them
and give thanks to the Lord.


20 This is the gate of the Lord;
the righteous shall enter through it.


21 I thank you that you have answered me
and have become my salvation.
22 The stone that the builders rejected
has become the chief cornerstone.
23 This is the Lord’s doing;
it is marvellous in our eyes.
24 This is the day that the Lord has made;
let us rejoice and be glad in it.*
25 Save us, we beseech you, O Lord!
O Lord, we beseech you, give us success!


26 Blessed is the one who comes in the name of the Lord.*
We bless you from the house of the Lord.
27 The Lord is God,
and he has given us light.
Bind the festal procession with branches,
up to the horns of the altar.*


28 You are my God, and I will give thanks to you;
you are my God, I will extol you.


29 O give thanks to the Lord, for he is good,
for his steadfast love endures for ever.

Verses 1-4, and 29 are “liturgical.” Verses 5-18 reflect an individual story of salvation. Verses 19-28 are a combination of 1st person and communal praise in dialogue. In this the psalm mirrors the journey of faith: where we move from communal experience to individual response to deeper communal commitment, and so on and so on.

“Steadfast love” in Hebrew is hesed, also can be translated as mercy or kindness.
It is generally what we think of as a love expressed in covenant relationship – there is trust but always based on a commitment by both parties. ( I am a husband, therefore I should act... OR I am a parent, therefore I should act ...)

The last part of the psalm contains liturgies for a “victory” procession, responsive prayer, individual thanks, a communal statement of faith. We find familiar words in verses 23-4, the beginning of a hymn: This is the day that our God has made!
In verse 25, the theme of salvation is based on the hebrew hoshi-a-na, which becomes our HOSANNA.

In verses 26-7 Aaron’s blessing is repeated from Numbers 6:25,
bind the branches reflects the Palm Sunday theme for Christians.
In verses 28-29 we find both personal and communal statements of faith, in a sense closing the circle.

Question for Reflection:
In the Palm Sunday story, both individual commitment and getting caught up in community action are part of the dynamic. Do you feel that one or the other has a stronger influence on you?

READ Matthew 21:1-11 Palm Sunday story

When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, 2saying to them, ‘Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. 3If anyone says anything to you, just say this, “The Lord needs them.” And he will send them immediately.*’ 4This took place to fulfil what had been spoken through the prophet, saying,
5 ‘Tell the daughter of Zion,
Look, your king is coming to you,
humble, and mounted on a donkey,
and on a colt, the foal of a donkey.’
6The disciples went and did as Jesus had directed them; 7they brought the donkey and the colt, and put their cloaks on them, and he sat on them. 8A very large crowd* spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9The crowds that went ahead of him and that followed were shouting,
‘Hosanna to the Son of David!
Blessed is the one who comes in the name of the Lord!
Hosanna in the highest heaven!’
10When he entered Jerusalem, the whole city was in turmoil, asking, ‘Who is this?’ 11The crowds were saying, ‘This is the prophet Jesus from Nazareth in Galilee.’

Particular to Matthew is the quotation from Zechariah 9:9
Rejoice, greatly, O daughter Zion!
Shout aloud, O daughter Jerusalem!
Lo, your king comes to you; triumphant and victorious is he,
humble and riding on a donkey,
on a colt, the foal of a donkey.

Because Matthew wants Jesus to fulfil the prophecies, he has Jesus seated on both donkey and its colt.

Zechariah was one of the later prophets, active in the time of the Persian emperor Darius, when the temple at Jerusalem was being rebuilt and exile was over. It might not even be from Zechariah, but anonymous proclamations put together to form the ORACLE. It reflects the opinion that the Persians will be defeated by the Greeks, which is fulfilled much later than Zechariah. the author suggests that maybe this is the chance for the next Davidic King to rise!!!

Matthew also has the crowd sing out : Hosanna to the son of David!
An important theme for Matthew – Jesus fulfilling legacy from great-great-great

Then the people of Jerusalem ask: Who is this? And the crowd (from elsewhere?) answer: The prophet Jesus from Nazareth in Galilee. Matthew makes a distinction between people of Jerusalem and people from beyond it's walls.

Borg and Crossan contrast two kinds of processions “that day”: Jesus’ peasant procession vs. Pilate’s military parade. Imperial processions were common and well understood, Jesus entry would have been a clear contrast to the gospels early readers.

The Greek author Plutarch describes how kings are supposed to enter a city. He tells about one Roman general, Aemilius Paulus, who won a decisive victory over the Macedonians. When Aemilius returned to Rome, his triumphant procession lasted three days. The first day was dedicated to displaying all the artwork that Aemilius and his army had plundered. The second day was devoted to all the weapons of the Macedonians they had captured. The third day began with the rest of the plunder borne by 250 oxen, whose horns were covered in gold. This included more than 17,000 pounds of gold coins. Then came the captured and humiliated king of Macedonia and his extended family. Finally, Aemilius himself entered Rome, mounted on a magnificent chariot. Aemilius wore a purple robe, interwoven with gold. He carried his laurels in his right hand. He was accompanied by a large choir singing hymns, praising the military accomplishments of the great Aemilius.

Standard practice for Roman leaders to display their power on Jewish festivals. they wWanted to be in the city in case there was trouble – especially at Passover, “liberation from slavery in Egypt” was seen as being a time when rebellion was ripe.

Pilate did not reside at Jerusalem (crowded, hostile, too provincial), but lived instead on the western coast (Mediterranean Sea, Caesarea Maritima, where all things were built and maintained as if in rome.) So his “entrance” into city was significant, it included: cavalry, foot soldiers, armour, helmets, weapons, banners, golden eagle, beating drums. All symbols of imperial theology: Caesar as the only Son of God.

Jesus’ entrance on donkey colt was a “counter procession”- it was planned in advance with appropriate symbolism, but alternate theology. Instead of plunder, his symbols were simple, borrowed from ordinary people. No weapons, Jesus comes in peace. No captives humiliated, instead he humiliates himself. No leader on a chariot wearing gold or carrying roman laurels, Jesus rides a donkey and the crowd provides the greenery.

The next line of Zechariah’s prophecy is Zechariah 9:10 – He will cut off the chariot from Ephraim and the war-horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations.

Somehow Jesus will defeat the military with simplicity and love.

Question for Reflection:
How do we understand a Christian call to non-violence? At what cost?

Jerusalem: the symbolic associations are both positive and negative

POSITIVE:
It is the city of God/Zion/ the Mountain. The place of tTemple, pilgrimages, festivals and celebrations. It was symbolic of David’s kingdom, united in 1000 BCE. It was rebuilt after exile, a place of “homecoming”, for all the exiles yearning for Jerusalem (freedom). It was the place where God’s people would ultimately be reconciled with God.

NEGATIVE:
Jerusalem represents centralized (exclusive) leadership, at odds with regions, requiring temple taxation. The history of destruction, executions, blasphemy at the hands of foreign invaders made it bittersweet. Exclusive leadership by the temple, economic powers who were collaborating with Rome, meant it was repressive politically. Historically, most prophets usually came from the fringes, criticizing the Jerusalem establishment.

More recently, Rome worked through Herod the Great, other "kings" who grabbed land, extracted taxes. When he died the kingdom was divided in 3 – Rome eventually ruled Jerusalem after removing Archelaus. The Romans collaborated with chief priests and elders (lay landowners) who extracted heavy taxes from both locals and pilgrims and displaced peasants from their lands. The temple priests walked a fine line between Jewish population and Roman rulers, trying to keep their identity separate, but profitting from collusion.

Jesus represented anti-temple, anti-Roman voices: but he was not alone, the Essenes and Zealots also provided opposition.

Jesus was provincial, offered forgiveness, criticized Rome and the temple’s collaboration to oppress the people.

The gospels were likely written AFTER destruction of Jerusalem 70 AD. We find it has negative association for the gospel writers, as they find themselves distancing from the Jews, by this time on Rome's bad side.

The gospels tend to emphasize Jesus’ conflicts with the priests, the temple officials, the Pharisees, etc.

For Jesus, Jerusalem is his destiny – a final and decisive confrontation with those who compete with God. Everything leading up to it is “the way” – choose loyalty to Jerusalem or choose “the way". Palm Sunday is a journey, a pilgrimage, a “way”. then following death and resurrection, the way becomes “the cross”.

2 Themes of Palm Sunday are:
1. Confronting systems of domination re God’s way (Not Jesus against Jews, but against Roman repression and those who collaborate.)
2. Experiencing death and resurrection with Jesus.

Question for Reflection:
How does this change or shift your understanding of Jesus’ decision to go to Jerusalem, and the way in which he entered?

Closing Prayer:

O God of the joyful homecoming, O God of the long farewell;
We pray that you will enter our lives as Christ entered Jerusalem:
- To confront injustice
- To give a peace beyond our understanding
- To love us to death and beyond.
May we celebrate your coming, and not be afraid of you. When we feel like turning from the cost of faith, be with us. When we would turn our loud hosannas into whispers of suspicion or fear, give power to our voices, and transform our doubts.
Do not leave us in the events to come! Even though we may leave you, we pray for the faith to know that you will never abandon us. Forgive us, O god, that we might return to you, transformed in Christ’s name, Amen

Readings for Lent 4 April 3 2011

Take a moment to centre yourself in prayer:

O God, look into our hearts, and know us as we are. Watch us, as we live and move and explore the world around us. See us, as we question our beliefs, our relationships, our selves. Envision us, as you created us to be. Be our eyes, O God, as we follow this Lenten path, and as we find our way back to you, Amen

The theme of anointing is in our three main scriptures today.
Most of the world’s religions have some ritual of anointing. From the ancient practice of applying on one's skin the fat of an enemy in war or an animal killed in a hunt, in order to take on their best qualities to the Egyptian kingdom, which appears to be the first to anoint kings with oil as part of their coronation. Hindu traditions use anointing to mark auspicious occasions like new birth, marriage, coming of age.

In the Bible the main reasons for anointing are:
healing/burial; hospitality; “ordination” or coronation; or to mark a holy time or place. In the present day, churches use anointing for healing rituals, like the Sacrament of the sick, for baptism (after the water), and for recognition or commission of a special ministry. The Ashes of Ash Wednesday are often mixed with oil to represent repentence AND healing.

READ 1 Samuel 16:1-13

Samuel was chronologically one of the first "official" prophets, after Miriam and Deborah. The prophetic tradition became more important as Israel became a monarchy. The prophets acted as the king's "loyal opposition" - speaking for Yahweh when the king needed correction!

Samuel had been the one to anoint Saul as king (story in I Samuel:9) But now Saul is insane, corrupt, and overstepping his bounds, acting like a god himself. Yahweh wants Samuel to start over, in a context of danger, where all political opposition is punishable by death.

This raises the question: Does God make mistakes? Or was Saul's decline part of God's plan, as the old king becomes a foil for Good King David.

In verse 1, God remarks on how Samuel is still grieving over Saul. Anointing is an act of covenant, it binds not only the one receiving it, but the one providing it. Saul and Samuel are connected spiritually. This is why Samuel grieves for Saul's descent. In verse 3, we are reminded how it is God who is in control – the new ruler will not be Samuel’s choice, but chosen by what cannot be seen on the outside.

In verse 5, Jesse and his sons are sanctified or consecrated – meaning a ritual purification before sacrifice. There follows a parade of strong sons, but God is not looking for strength but a heart felt connection. Depending on the translation, David may be ruddy, sunburned, red-headed. Good-looking, too young, but also a hard-worker. Straight from the fields, Samuel does not "consecrate" him, but anoints David just as he is. This is no public endorsement, but a simple act of recognition – did David even understand??

Question for Reflection:
What “unlikely leaders” has God put in your path?

READ Psalm 23:5-6

Usually we look at the shepherd images from a pastoral perspective, but we also need to see the political implications of relying on God, instead of the king. Philip Jenkins in the Christian Century wrote:

Read Psalm 23 as a political tract, a rejection of unjust secular authority. For Africans and Asians, the psalm offers a stark rebuttal to claims by unjust states that they care lovingly for their subjects – while they exalt themselves to the heavens. Christians simply reply: The LORD is my shepherd – you aren’t” Adding to the power to the psalm, the evils that it condemns are at once political and spiritual, forces of tyranny and of the devil. Besides its political role, Psalm 23 is much used in services of healing, exorcism and deliverance.

In the ancient near east, the shepherd was a common image for kings. They had responsibility to provide food and shelter – especially for the most vulnerable. In Israel the "shepherd" kings were failing, taking after Saul rather than David. "For his name’s sake" – God is true to character, but the king does not live up to his title. Even in North America, the psalm can be a political statement - materialism keeps us from trusting God.

The host imagery continues the theme of justice: providing for the guests, like sheep, not neglecting them. There is also a play on words – while the enemies are sharing the table, goodness and mercy “pursue” rather than follow the author.

Question for Reflection:
Is there a political angle in the psalm that speaks to your life?

READ John 9:1-41
John uses the pattern of SIGN (healing)/ DIALOGUE (between man and Pharisees)/DISOURSE (Jesus' final comments)

Being born blind, it was assumed to be caused by sin, hence the disciples' question: is this a sign of original or inherited sin? Jesus replies: so that the work of God can be revealed ??? Was that so Jesus could do a miracle – or so that others' prejudice and ignorance could be “detected”?? John uses the light and darkness, blindness and sight imagery to his metaphorical advantage. The blind man is anointed with mud and spit! The man born blind did not ask to be healed, but Jesus chose him as an example, and the man complied with Jesus’ instructions.

What follows is the reaction of others – the grapevine goes to work! Disbelief, amazement, denial, seeking proof. The Pharisees are involved and dispute the man's testimony, finally rejecting it because he was born to sin!

The theme of the whole passage is transformation: how and why it happens, how and why we resist it. We can “bureaucratize” the Word by denying it's power, asking for proof, asking for traditional concepts. But it does not change the reality that when the time is right – God's tranformation takes place. We would do well to prepare!!

Closing Prayer:

We cannot always see God’s reign, even if our eyes have sight.
We cannot always hear God’s reign, even if our ears can hear.
We cannot always touch God’s reign, even if we can stretch our fingers far and wide.
We cannot always sense God’s reign unless we are ready to open ourselves, honestly, and completely, to God. Christ calls us here to open our eyes to God’s love.
Christ calls us here, and here we come, to Christ. Amen

Readings for Lent 3, March 27, 2011

Exodus 17:1-7 • Romans 5:1-11 • John 4:5-42

Prayer:
Enduring Presence,
goal and guide,
you go before and await our coming.
Only our thirst compels us
beyond complaint to conversation,
beyond rejection to relationship.
Pour your love into our hearts,
that, refreshed and renewed,
we may invite others to the living water
given to us in Jesus Christ our Lord. Amen.


Exodus 17:1-7
The Israelites travel “by stages” towards the Promised Land. As God showed power during their slavery, winning their freedom by inflicting ten plagues on the Egyptians, God now tests the Israelites’ faith as provider and ruler, ten times. If they trust in him, he will save them. This reading is about one of the tests, but who tests whom?

Earlier, at Marah, the people had water but it was bitter; here, at “Rephidim” (v. 1, an oasis in the Negev or Sinai) there is no water at all; the well has run dry. The Israelites are serious: the Hebrew translated “quarrelled” (v. 2) is a legal term. They bring a case against Moses, but to him, their charge is against God: they doubt that he can feed them, be their god, in this hostile desert environment. As in other tests, God simply grants the people’s request, without rebuking them. He orders Moses to take representatives of the people, “some of the elders” (v. 5) to the “rock at Horeb” (v. 6). The elders see his show of power. The parallel with Egypt continues: the “staff” (v. 5) is the same one Moses used to poison the Nile. (“Massah and Meribah”, v. 7, come from words for test and quarrel.) In giving manna, bread from heaven, earlier, and now water (from an earthly rock), God shows mastery over creation.

Reflection:Human nature is so perfectly exhibited by the Israelites. We tend to find things to gripe about no matter what is going on in our lives. "They are almost ready to stone me," Moses admits. How can we get over our griping, count our blessings, and move ahead?

Romans 5:1-11

Paul has already demonstrated that “we are justified by faith”. He says that there are three consequences of being justified (found worthy in God’s court):
“peace with God”, a state of harmony with him,“hope” (v. 2) of sharing his power and eternal life, and being reconciled with him.

It is through Christ that we have “access to this grace”, this blessed state of harmony. We also bask in the glory (“boast”) of “our sufferings” (v. 3, and not our accomplishments). Through a progression from them to patient “endurance” under spiritual duress, to maturity in the faith (“character”, v. 4) we come to hope. This is hope of a certainty (“does not disappoint”, v. 5) for God’s love enters our very beings “through the Holy Spirit” (which is also God’s gift). “For while we were still weak” (v. 6, i.e. before we knew Christ), at the appropriate time in God’s plan, “Christ died for the ungodly”. It would be rare enough for anyone to die for a pious (“righteous”, v. 7) person, and perhaps a bit more likely for a particularly “good person”, but Christ sacrificed his life for us when we were neither: we were unredeemed sinners . This proves God’s love for us. So even more certainly, having been made worthy through his death (“blood”, v. 9), will we evade adverse judgement (“wrath”) at the end of time. Then we were against God (“enemies”, v. 10), then we were restored to favour with God by Christ’s death. Even more certainly will we be given eternal life (“saved”) by the risen Christ (“by his life”). We even bask in God’s glory through Christ, being now reconciled (v. 11).

Reflection:"hope does not disappoint us." What do you think about that? Has your hope ever disappointed you? If you're like me, you can probably think of times that you would say, 'yes' to this question, so what does Paul mean here? Has your hope in God ever disappointed you?

John 4:5-42

Jesus enters Samaria en route from Judea to Galilee. Exhausted by the heat, Jesus rests; his disciples go for food (v. 8). Rabbis did not speak to strange women in public and Jews considered Samaritans ritually unclean, so the woman is surprised by Jesus’ request (v. 9). Jesus answers her: if you knew that God gives to those who ask (“‘the gift of God’”, v. 10) and that I am his agent, you would be the one asking for a drink, “‘and he would have given you living water’”. She misunderstands, thinking that he asks for bubbly spring water. (A legend about Jacob: for him water rose to the top of this well and overflowed.) Are you counting on such a miracle, for “you have no bucket” (v. 11). This water was good enough for Jacob, so are you greater than him? Jesus contrasts the well water with “water gushing up to eternal life” (v. 14). (In John, living water is the vehicle of the gift of the Spirit in baptism.) While she still doesn’t understand, she at least now asks (v. 15). Vv. 16-18 are difficult, but they do show that Jesus has insight, so he must be “a prophet” (v. 19), and can therefore resolve a religious dispute: the common ancestors of the two peoples worshipped on Mount Gerizim (“this mountain”, v. 20) but Jews claim that the only proper worship site is Jerusalem. Jesus replies (v. 21): “the hour” of God’s intervention in the world “is coming”; then cultic sites will be irrelevant. Samaritans, by accepting only part of the Bible, denied themselves access to the part of God’s end-time plans given through the prophets (“what you do not know”, v. 22); “Jews” are at least on the right track. The time is both “coming, and ... now here” (v. 23) to worship God spiritually, discerning “truth”, the reality revealed in Jesus. God is “spirit” (v. 24, life-giving power). She decides to wait to understand until the “Messiah” (v. 25) comes, but Jesus tells her: “‘I am he’” (v. 26). In her haste to tell others about this amazing man, she leaves her “water jar” (v. 28) behind. Come, she says, judge for yourselves! Jesus tells his disciples that the food that sustains his life is obeying the Father and completing his task (v. 34). There is no time for delay (v. 35a) for God’s harvest, “gathering fruit for eternal life” (v. 36, conversion to Christ) is ready now. Others have already begun to sow, have preached the good news. Meanwhile, after hearing the woman’s witness, many hear for themselves and come to belief in Christ. Jesus is “truly the Saviour of the world” (v. 42).

Reflection: A lengthy reading, Jesus' encounter with the Samaritan woman at the well. This is a daring conversation for the woman: Jesus is a Jew, and a man. She converses with him at length, even though both of them cross social customs to do so.
What social customs keep people apart in our day? what conventions have you seen set aside? Are there any you wish were put away?

Even though Jesus offers living water, he asks the woman first for a drink from the well. He asks her to give him something, even as he offers the immeasurably valuable to her. Give and take. Does God seeks that kind of relationship from us? Wants us to give, even though God can give to us so much more.

"I am he." Another declaration of identity - common to John while rare in the other gospels.Who is this Jesus, who knows her story and breaks social convention to speak to her and offers living water...?

"for we have heard for ourselves" a sign of human nature? We don't like to believe from another person's information. We always want to hear it first-hand, from a credible source. That's just sensible, right? But is it also limiting?

Readings for March 6 2011 Transfiguration Sunday

The artwork is by Sarah Boys, a Canadian artist, who describes her art this way:

Our earth dwells in a turbulent and fabulous universe. My attempt is to evoke a sense of awe and wonder in the viewer. Not to remove them from reality, but to peel back the layers of habitual sight that cloud our perceptions and portray a powerful universe unfolding itself before us. – sarahboys.com

As you reflect on the image of Transfiguration, take a moment to approach our study with prayer:

Come to us, O God, for you are living mystery in our lives. Your glory and your power energize us, your light and your love warms our hearts. May we know the power of transformation that you demonstrated to Jesus’ friends, and share with others in a new chapter of your story. Amen

Transfiguration Sunday is the ending of “ordinary time”, according to the Revised Common Lectionary. It's special colours are white and gold, to celebrate “holiness”. Transfiguration means tranformation.

The readings build on Epiphany theme of increasing God's light, discipleship, and being called to do God's work in the world. In the Transfiguration stories of the gospels Jesus’ inner or true light is completely revealed - it is the culmination of this season’s teaching that Jesus is unlike other leaders, but marked with the very holiness of God.

Today’s scripture readings are testimonies of times that people have “glimpsed” God’s holiness…

Read Exodus 24:12-18

When we looked at Leviticus a few weeks ago, we had a sense of “the “Law” central in the Torah. This is one of narratives that makes a transition between 2 sections of the Law. It was likely written down, and edited into the covenant history during the post-exilic period (ie. Moses goes up the mountain several times, without reference to ever coming down!) The editor's intention is that the Law comes from God and is holy.

In verse 12 use of the verb “come up” alah in Hebrew, which is rarely used in Exodus, primarily for Moses in connection with his ascents up the mountain. The actual location is disputed – there are 2 possible mountains in the Sinai, one south, one north. Mountains in general symbolized being closer to God, they were hard to get to, and once above, one could view the bigger picture, put things in perspective. God's words “and I will give you tablets of stone” Moses' invisible encounter leads to a visible sign of the Law.

The journey happens in stages, gradually leaving people behind, until there is only Moses. In verse 15 the glory of God is visible, but shrouded in cloud. Numerology appears in verse 16 6 days signifies creation, then God’s call comes on the 7th day, the Sabbath, when all things are fulfilled with God's holy touch. In verse 18 Moses stays for 40 days, symbolizing a really long time. This is a significant event – it becomes the foundation of faith and identity for the Israelites, where law and holiness are married together.

Question for Reflection:
We tend to detach “law” from spiritual experience, or even see it as the opposite, because of the apostle Paul’s teachings later on. How can we keep spiritual practice and spiritual experience in balance?

READ Matthew 17:1-9

In verse 1, again Matthew uses some numerology “six days later” (Luke says eight days.) This might reflects the rhythm of six days/then Sabbath in the whole passage: There is a “highpoint” in Matthew 16:13-27 when Jesus confirms that he is the Messiah and foretells his death and resurrection. Then there are six days of ordinary time, then another “highpoint” in the Transfiguration.

In verse 2 we find parallels with Exodus: For Matthew, Jesus fulfills what Moses began. Moses and Elijah both encountered God on a mountain, and they represent the Law (Moses) and the Prophets (Elijah) being fulilled, which was the apocalyptic hope of the First century.

What was Peter trying to do in verse 4? “Booths” were what Jews built for the holy day Purim, the Feast of the Tabernacle, leaving their houses and dwelling in alternate space - a very public celebration of their salvation.

The cloud reflects the experience of Moses in Exodus, the voice echoes the still small voice that Elijah heard on the mountain. Only in Matthew does the voice says « with him I am well-pleased » it echoes the baptism at the beginning of Jesus' ministry.

The disciples fell to the ground, they were fearful of God’s presence, filled with a sense of unworthiness. Matthew is only gospel that says Jesus “touched them”, their physical reality was restored by it. Also, Matthew is only gospel where Jesus instructs them to keep it silent “until...”

Question for Reflection:
A quote from Maryetta Madeleine Anscutz “while there is nothing (the disciples) can do to save themselves from suffering, there is also no way they can shield themselves from the light of God that sheds hope in their darkest moments... So get up and do not be afraid.” Can you relate to this from your own life experience?


READ 2 Peter 1:16-21

This passage may not have been written by Peter (language, philosophy typical of later time frame), but records what was likely oral witness, possibly by the apostle himself – it certainly came out of the community that followed Peter. Trying to provide “orthodox” teaching in midst of many branches. Opponents criticized Christ’s role in creation and last days, limited his time to Jesus’ historic ministry. Epicurean philosophy denied life after death, divine judgement, prophecy, etc. The passage is not meant to convert Epicureans, but keep Christians.

This is Peter’s eyewitness testimony to the “glory” of Jesus, as evidence of his divinity and the truth that he would reappear at the time of judgement. It also contains his defence of prophecy as revealing God’s purpose. Second Peter is trying to maintain a balanced image of Christ in the face of extremes.

Question for Reflection:
A small glimmer of lamp light could hold out until dawn, when true light prevails: this is the theme of Second Peter. What glimpses of glory encourage you in faith?

Closing:

Let us pray:
In a world that is closed in, where we focus on only our own, seeing our own needs
May we be a community that is open, looking outwards, seeing beyond ourselves.

In a world where the few hold so much power, where food and opportunity is unfairly divided
May we be a community that shares, recognizing each other’s needs, and sharing each problem together.
In a world where conflict is the chosen way, and might feeds every prejudice
May we be a community that lives in peace, where differences are celebrated, and variety brings wholeness, May this be a holy transformation, Amen