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