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!