·         Isaiah 11:1-10  •  Romans 15:4-13  •  Matthew 3:1-12

Readings for December 8 2013 - Advent 2

Labouring God, 
with axe and winnowing fork 
you clear a holy space 
where hurt and destruction have no place, 
and a little child holds sway. 
Clear our lives of hatred and despair, 
sow seeds of joy and peace, 
that shoots of hope may spring forth 
and we may live in harmony 
with one another. Amen.

Isaiah 11:1-10

In 745 BC, Tiglath--pileser III became king of Assyria; he was bent on conquering all of the west, including Israel. Isaiah wrote these words soon after. In the preceding verses, he has used tree imagery; he continues to do so here. “Jesse” was David’s father. A new “branch” will grow, a king descended from Jesse and David, but of a new kind. God’s “spirit” (v. 2) rested on Moses, David and other leaders, enabling them to do the seemingly impossible. Six gifts of the spirit which God will give this king are listed here (v. 2): “wisdom”, “understanding” and “counsel” will make him independent of foolish advisers; he will have “might” to defend his people, “knowledge” of God’s ways and “fear” (awe), i.e. proper respect for God. This ideal future king will both be able to understand God’s purposes for his people and have the power to bring them to effect. He will also exercise justice, thus aiding the underdog and those who hold God in awe (“the meek”, v. 4). He will use his chastening “rod” and hot lethal “breath” to destroy the ungodly. In v. 5 “belt” appears twice; both are underwear. This king will hold justice and fidelity to his people as close to him as his underwear!

In vv. 6-8, the images of peace among animals speak of the restoration of the ideal state of harmony God originally intended, before humans revolted against him. (The “asp”, v. 8, and the “adder” are poisonous snakes.) Harmony will also be restored between animals and humans. No one in the whole of (“all”) God’s domain (not just Jerusalem, “my holy mountain”, v. 9) will be in danger, because all will know God, i.e. observe his will, as surely as “the waters cover the sea”. This king (“root of Jesse”, v. 10) will be a rallying point not just for Judah but for all peoples: they will see his achievements and “inquire” of God’s glory as reflected in him.

Refection:

Where do you see hope springing up? Where do you see God doing something new?

We often long for the past. Here the promise is of something new. What from the past do you miss? What good thing do you wish would return? What new thing do you think is really good?

Pope Francis recently called his church to learn to let go of things that, thought beautiful and valued, no longer serve to communication of the gospel. What do you think might fit into that category?

In your own life what have you let go of...? What new thing has been good?

Romans 15:4-13

Paul has told his readers that “We who are strong” (v. 1) are to help the “weak” to come to terms with their consciences; we are to endure, pleasantly, their “failings” – thus building up the Christian community. Jesus is our great example.

Now Paul tells us the value of the Old Testament for us, “written in former days” . When Jesus’ suffering is seen as part of God’s plan (which began with Abraham and other patriarchs) “the scriptures” take on a greater meaning. Verses 5 and 6 are a prayer for harmony in the community, so that it may reflect God’s glory. In 14:1, Paul has written: “Welcome those who are weak in faith”. In v. 7 he combines this with Jesus’ command to “love one another as I have loved you”. Why? “For the glory of God”, the reason Jesus came to us. Jesus was a Jew and ministered to Jews (“a servant of the circumcised”, v. 8) in order to demonstrate that the “promises ... to the patriarchs” are reliable (“confirm”) and to open up God’s promises to other cultural communities (“Gentiles”, v. 9, Greek: ethne). Paul’s quotations in vv. 9-12 – from Psalms, Deuteronomy and Isaiah – all show that others besides Jews were envisioned in God’s plan. Paul ends by asking God, the one in whom all cultures centre their “hope” (v. 13), to fill his readers with “joy”, “peace” and “hope” ... sound like Advent.

Reflection: 

The philosopher Friedrich Nietzsche argued that the strong were kept down by the week. The strong were being held back. They should be allowed to become the superior beings that they were. Where do we see this kind of thinking in the world today?

Where do we see the strong helping the weak?

Who used to be seen as “outsiders” with respect to the plans of God? Who needs to be let in?

Matthew 3:1-12

Matthew has told us of Jesus’ descent from King David, his birth and infancy, and the coming of the wise men. Now he leaps forward to about 26 AD. John appears in the “wilderness”, the arid region south and east of Jerusalem, an area where only hermits lived. His call to repentance, to turning back to the way of life to which Israel committed herself in its covenant with God, is like that of Old Testament prophets. His message about the nearness of God’s kingdom, of the time of complete fulfilment of God’s promises for humans, is a central message of Jesus. A new era, in which God rules, is almost here. Originally applied to the exiles returning from Babylon, Isaiah’s words in v. 3 also fit John. He is dressed like a hermit (“camel’s hair”, v. 4) and he eats off the arid land (“locusts”, “wild honey”), as did Elijah. People came to him from both sides of the Jordan (v. 5) and were baptised by him with water, in recognition of, and confession of, sin – with complete acceptance of God’s judgement and forgiveness. “Vipers” (v. 7) are poisonous snakes, a danger in the wilderness. John doubts the sincerity of “Pharisees and Sadducees”, thinking they are trying to avoid God’s adverse judgement (“wrath”); he challenges them to show their return to God in their lives (v. 8). He warns that being ethnically Jewish, a member of God’s people, is no guarantee of entry to the Kingdom; God shows no partiality (v. 9); he can have other “children”. Those who do not show in their lives that they have returned to God will be destroyed (v. 10). In v. 11, John foretells Jesus’s mission: giving people power to reshape the world (“with the Holy Spirit”) but also judging the ungodly, and purging them (“fire”). V. 12 puts this in farming terms: “wheat” was separated from “chaff” on a “threshing floor”; the wind blew away the “chaff”.

Reflection:

1.       Matthew puts a lot of emphasis on family trees and genealogy. He also wants to show that Jesus is a continuation of the Hebrew Scripture tradition. Are you interested in your own genealogy? Have you learned anything about your past that makes a difference to your present? What part of you is rooted in your family tree?

2.       

      What kind of reception would John get today? Who is the voice calling from the wilderness today?

3.      

     Where do roads need to be made straight? What needs to be cut away? Gardeners learn the value of pruning. Editors know the value of cutting words? What needs to be cut back or cut down in your life, in the church, in our society? What tree gets your axe J?

                        Readings for November 24, 2013: The Reign of Christ/Christ the King                                                       

Jeremiah 23:1-6 and Psalm 46  • Colossians 1:11-20  • Matthew 25:31-46

Christ the King Sunday had its beginnings in the Christian tradition in the last century. The head of the Catholic Church, Pope Pius XI first called for a celebration of Christ the King in 1925. Europe at that time was witnessing the rise of great dictatorships. Fascists were rising in Germany and in Spain. Mussolini had begun to rule Italy. The Communists controlled Russia. There were voices that were calling people to war, conquest, genocide and violence in the name of an ideology or nation state. There were forces calling for attention, for allegiance: Militarism. Nationalism. Totalitarianism. Anti-Semitism; all these things cast large shadows. In the midst of all of this, Christ the King Sunday began as an attempt to remind Christians that Jesus is Sovereign. Jesus, in the end, is King. Even in the face of the great war machines of nations... Jesus is really in charge. Jesus is the one we should follow.

Jeremiah 23:1-6

From Chapter 1, we know that Jeremiah was either born or began his ministry in 627 BC. During his life, Babylonia succeeded Assyria as the dominant power in the Middle East. He was a witness to the return to worship of the Lord (instituted by the Judean king Josiah), and then (after Josiah's death in battle in 609), the return of many of the people to paganism. When Babylon captured Jerusalem in 587, Jeremiah emigrated to Egypt. God called him to be a prophet to Judah and surrounding nations, in the midst of these political and religious convulsions.

In the preceding Chapters Jeremiah has made prophecies about four of the five last kings of Judah. Three of these kings he considers bad, as they sided with foreigners. Rather than predicting the fate of the last one, Zedekiah, God now speaks (through Jeremiah) about an ideal future king. God blames Judah’s kings (“shepherds”) for scattering his “sheep”; they will be punished “for your evil doings”. But God will bring the people together again, to perfect safety, and will set good kings (“shepherds”), over them. Their state will be as God originally intended in the first creation story God makes a formal pronouncement (“the days are surely coming”) when God will “raise up” a “Branch” (shoot, descendant) of David’s line who will be wise, just and faithful, ruling over both “Judah” and “Israel”. Later prophets, in dark times of unfaithful kings, recalled this ideal rule and promised its realization in the future. This led to expecting a new era, when God would himself rule the faithful.

 Reflection:

What do you think of the worldly rulers of today? Rob Ford? The Senate? The American government shut down? Where are the good shepherds to be found? What good and faithful leaders do you see in our world?

What would good government look like? What problems would be addressed if we let Jesus rule our lives? What would our priorities be?

Colossians 1:11-20

Colossae was a city in what is now southwestern Turkey. It had a flourishing wool and textile industry and a significant Jewish population. It seems that most Christians there were Gentile. Although long thought to be written by Paul, today this epistle is considered non-Pauline for a number of reasons. The most compelling is that it emphasizes what God has already done for his people: Paul tells us what God is going to do in the future (although some argue that Paul shifted his viewpoint in later life.) It gives descriptions of false teachings which were being promulgated in the churches. Some scholars consider this evidence of later authorship. In the ancient world, writing in the name of a respected author was not considered to be dishonest; rather this practice was accepted and regarded as an honour.

The author has heard of the trust in Christ his readers have because of their hope of eternal life. “This hope ... is bearing fruit and growing ... from the day you ... truly comprehended the grace of God” So he prays for them that they may experience God’s ways to the full, leading the ethical lives God expects, and growing in knowledge of him. Faced with errant teaching, may God make them “strong” and “prepared to endure everything”. God (in Christ) has “rescued us” from the power of evil (“darkness”) and moved us to Christ’s realm, enabling us to share with others in the “inheritance” , being God’s children).

The last half of the reading is a hymn about Christ (“He”); he is how we see and access God.  Angelology was popular at the time; “thrones ...” were orders of angels; each was “created”, had its origin “in him”, and exists “for him”; any power they have is subordinate to Christ’s. The whole of creation, both heavenly and earthly, were created “through him” -with his participation. He is the “firstborn”), the inheritor from the Father, he governs all and is the cohesive power of the universe. He existed “before all things”, before the first creative act. Greeks saw the “head” as the body’s source of life and growth. Christ is this to the Church, and “head” of it in the modern sense. He is “the beginning”, the nucleus of restoration of humanity to union with God, of the new created-ness. In his resurrection, and ascension to the Father, he is the forerunner of our elevation to being with the Father, of our reconciliation with the Father. Christians at Colossae tried to find ultimate power and truth in various deities, but in Christ all power and ultimate truth is found.

Reflection:

What seems to be powerful in the world right now? What big forces do we live under?

What are we asked to do, to think? What forces are good and what powers are destructive?

What does Jesus ask us to do in the world? What claim does the gospel make in us?

Matthew 25:31-46

This is the first half of the story; Jesus shares a vision of the end of the age. In the final judgement, all people are separated into two groups- sheep and goats- saved and condemned- chosen and discarded. One group has served the King who has come in judgement; they cared for the poor and vulnerable and so served the King. It’s interesting that they served the needy without knowing they served the King through the poor. They were not seeking reward.

Reflection:

Sometimes we hear that to be saved we must give consent to certain concepts. Salvation comes from saying the right words, from believing the correct things. If you want to be “saved” you must accept certain propositions. In this story what leads to salvation? How do you get to be a sheep and not a goat?

The new Pontiff, Pope Francis has asked people to live with compassion and mercy. What you do, how you live the gospel comes before “right thinking”. Catechism and ideas take a back seat to love. Some find this shocking? What do you think?

• Deuteronomy 26:1-11 and Psalm 100  • 
 
• Philippians 4:4-9  • 
 
• John 6:25-35

Thanksgiving Sunday: October 13, 2013

• Prayer
• 
  
• Generous God,
  you brought us into the abundance of our inheritance.
  Grant us the faith to be people
  blossoming with honor and truth,
  so that we may produce bountifully
  the first fruits of justice and compassion,
  expressing our gratitude in the way that we live. Amen.

Deuteronomy 26:1-11

The book is presented as Moses’ final speech to the Israelites before they cross into the Promised Land; scholars tell us that Deuteronomy is also a reinterpretation of the Exodus legal tradition for a later generation, who now live a settled life. In exodus it reads: “The choicest [best] of the first fruits of your ground you shall bring into the house of the LORD your God.” Our passage expands on this, in a new circumstance and context.

The commandment here is specific and detailed: the first fruits are to be taken in a “basket”  to “the priest who is in office” , to a central location. Earlier, there were several shrines to God but now there is only one – Jerusalem. The giving is linked to Israelite history: God swore to Abraham to give the Promised Land to Israel. Jacob, the “wandering Aramean” ), and his children moved to Egypt in a time of famine. There they multiplied, were oppressed and enslaved. When they prayed to God to help them, he used his power to free them. But, no longer are they wandering semi-nomads; now they live in a prosperous “land flowing with milk and honey”. In thanks for God’s gift of both the land and abundant crops, Israelites are to give produce to God; in recognition of his sovereignty over the land, they are to prostrate themselves (“bow down”) before him. God’s gifts are cause for celebration by Israelites and foreigners who live in Palestine.

Reflection:

What are our first fruits? What do we need to offer God that shows true gratitude? 

Since we can no longer take a basket to the priest in Jerusalem, what actions do we need to take to express our thanksgiving? 

What sacred history do you need to remember? How do we keep from falling under the illusion that we are "self-made"...that we have created and earned all that we have?

Philippians 4:4-9

Paul wrote to the church at Philippi, a prosperous Roman colony in northern Greece, from prison. We do not know whether this imprisonment was in Ephesus or in Rome. It appears that he was held under house arrest. It is possible that the epistle is actually made up of three letters. It contains many personal references, encourages members of the Philippian church to live the Christian life and to good ethical conduct, introduces Timothy and Epaphroditus as his representatives, and warns against “legalists and libertines.” Lastly, he thanks the Philippian community for their generosity and support.

Paul began the conclusion to the letter back in Chapter 3. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” ) and “Syntyche”, two workers for Christ, differ in their understanding of what the way of Christ is, and that this is causing disunity in the Philippian community. We do not know to whom Paul refers as his “loyal companion” but whoever he/she is, they are asked to be instrumental in achieving reconciliation.

In verse 4 we find the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. May you behave towards others as you should (“gentleness”). Paul expects the Second Coming soon: “The Lord is near.”

Then, rather than worrying on their own, the Philippians should ask God to help them, through prayer, both in prayers of “supplication” (petition) and of “thanksgiving”. God’s “peace” will protect them against their own failings and external threats. It “surpasses all understanding” either by being beyond the grasp of the human mind or by achieving more than we can conceive. In verse 8, Paul advises members of the community to live according to an ethical standard.

Reflection:

Note that Paul writes his words from a prison cell. Even in terrible circumstances he calls for joy. What gives you joy? What makes you rejoice? As we celebrate Thanksgiving, get in touch with that which gives you joy. What are you deeply thankful for?

John 6:25-35

John is the fourth gospel. Its author makes no attempt to give a chronological account of the life of Jesus (which the other gospels do, to a degree), but rather "...these things are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name." John includes what he calls signs, stories of miracles, to help in this process.

Jesus’ miraculous provision of food to the crowd has brought to mind, for John, the gift of manna to the people of Israel in the desert. The crowd has taken Jesus for a political messiah who will free them from Roman occupation. John continues to pursue the question: Who is Jesus? Is he from God?

Jesus and the disciples have escaped the crowds, but only for a while. Rather than tell them of his walking on water (which they would misunderstand), he does not answer them. He tells them that they are seeking him not because they understand the spiritual meaning of the food, but for another free meal. He says: raise your sights above material things, to eternal ones, to what I, “the Son of Man will give you” The Father has shown me to be authentic (“seal”). I will give you nourishment for ever.

But they have only grasped that the food is miraculous, a work of God, so they ask: how can we do such miracles? Jesus answers: only one work of God is essential: to trust in me. Again, they misunderstand; they ask: what proof will you give us?

Moses gave us manna from heaven in the wilderness; you have only given us earthly food. We expect the Messiah to give us manna again.

In v. 32, Jesus tries to clear up the misunderstandings:

· It was God, not Moses who gave you manna;

·  the Father gives bread now; and

·  Manna met physical needs but “true bread” is more than that.

Then verse 33: Jesus himself is the true bread, the “bread of God”: he “comes ... from heaven and gives life ...”. They still do not grasp that he is the bread. Finally, he says: I am the sustenance of life itself, of very existence, for those who trust in me; I will fill their every need.

Try to put into words what it might mean to "never be hungry, and never be thirsty".

What does Jesus give you that you are grateful for?

Why is this a good Thanksgiving text?

Readings for May 12 Easter 7

Take a moment to reflect on Gustav Klimt's "Tree of Life".  It has many elements, some of which might appear good or bad at first - what does the whole painting say to you?

Centre yourself in prayer:

Architect of the Universe, You gave us this green earth with blue oceans to live upon. We are so, so small in the scope of all things that are. We see the universe through our eyes that can see so little; even together, with all the great minds that have ever lived, we know scant about what You have done and are doing and will continue to do in the universe. Help us to grow our world view so that we can see and understand Your ways in greater depth. Challenge us beyond what we think we know and see, and remind us that You are the Creator of the earth, the sun, the stars, the galaxy, the entire universe, and so much more beyond what we know and experience. In the name of Christ, who comes from You to guide us on the way. Amen.

READ Acts 16:16-34

 

2 stories where Paul and Silas “eternally save” 2 Philippians, but perhaps put them in more immediate risk, because they are upsetting the accepted “order” of things.

 

The apostles are in Philippi, living at Lydia’s household, and preaching in a “socially acceptable” manner – ie. they are tolerated by the authorities.

 

Provoked by slave-girl, they cure her – and upset the economic system that exploited her:  “spirit of divination” – possessed by a spirit or snake (symbol of God Apollo)

 

Verse 17 Her slavery/exploitation is contrasted with apostles’ slavery/freedom to God.

 

Verse 19 the owners haul the apostles into court in the marketplace stating they are Jews, encouraging Romans to what is “unlawful”  (liberate slaves? Call Jesus “Lord”?)

 

Usually outsiders disrupting order would be beaten and thrown out of the city, but Paul and Silas are put in prison – what was it that made them such a threat?

 

The prison story includes earthquake, cells popping open, but no one escaped or injured.  The guard so relieved, he finds salvation and honour in Paul and Silas’ way.

 

Later, Paul demands a public apology, as a Roman citizen. (But they are still told to leave and not come back!)

 

The word “Kyrios” appears many times in the passage:  slave-owners are “masters” and the foundation that support the ultimate master, Caesar  But the apostles proclaim Christ as master – followers of Christ are breaking down the traditional hierarchy.

 

Question for Reflection:  What does true “freedom” mean for you? Is faith something that “frees” or “binds” you?  How do you think the church is perceived?

 

READ Revelation 22:  12-21

(the lectionary verses are specifically 12-14, 16-17, 20-21 – check them out and see what was omitted… Verses of condemnation and punishment!)

 

The ending of Revelation is likely a collection of loose statements, not a logical flow, or argument.  It is the ultimate end point of the vision, where all the loose ends are tied in. 

 

Themes: 

 

Reward:  Christ is Alpha and Omega, the first and last letters of the Greek alphabet.  He returns with his reward and rewards the faithful.

Washing: earlier verse about washing in the blood of the Lamb, miraculously makes things white/pure/clean!  A metaphor for those who have stood firm, even died, in the face of persecution for their faith.

Tree of life: Christ the root and descendant of David – everlasting, nourishing fruit that gives life

Witness:  the mission of Christ and all followers – who is “my angel?”  John? 

Bright morning star:  Lucifer, in Latin – hasn’t that name been distorted?  Often what is good and what is good distorted is hard to distinguish!   Emphasizes choice, discernment, seeing below the surface

Bride:  the new Jerusalem, with the Spirit, calling Come!  - to Jesus?  Followed by the faithful who also invite him.  Then the invitation is extended to:

The thirsty, physically or spiritually

 

Closing words are words of assurance:  I am coming soon! 

 

Question for Reflection:

Is it assurance to us?  What images have been associated with Christ’s 2^nd coming?

 

READ John 17:20-26

 

The end of John’s long discourse in the upper room – where he tells the disciples “what they need to know” – John’s most significant teaching comes in the form of a prayer.

 

This is the message John directs toward future generations of believers.

 

Johannine community was still within Jewish synagogue, but likely being expelled, rejected, because they will not conform to the traditional beliefs.

 

Confrontation between “the world” and “the word” are very real for him and his listeners.  Not just Jewish opposition, but Roman, social, familial, economic forces that were squeezing the followers of Jesus, pressuring them to conform.

 

This is opposed to “the work of the Father”.  In order to have courage, they must be unified.  Not homogenous, but connected at the heart:  through the indwelling of God and Christ and Spirit.  Must have unity in order to witness effectively.

 

“Glory” is not about status over, or prosperity or success, but about recognition that the cross has been God’s way to redemption. 

 

The grief of that cross can only be transformed by love, which will unify them in Christ. 

 

Question for Reflection:

How can we speak about Christian love without sounding shallow or facile?  What things challenge us living like a truly loving community?

 

Closing Prayer:

O God: The kingdom of love is coming because:
somewhere someone is kind when others are unkind,
somewhere someone shares with another in need,
somewhere someone refuses to hate, while others hate,
somewhere someone is patient - and waits in love,
somewhere someone returns good for evil,
somewhere someone serves another, in love,
somewhere someone is calm in a storm,
somewhere someone is loving everybody.
Is that someone you, O God?  Is that someone me? 

Is that someone us, working together?

In caring for one another, may we be untiring.
In sheltering one another, may we be strong.
In holding one another, may we be tender  - O God, make it so.  Amen

Readings for April 28 2013

It might be Lydia, from the reading in Acts, or it could be New Jerusalem, adorned as a bride in Revelation, or perhaps any of the UCW whom we are celebrating on Volunteer Appreciation Sunday at Rideau Park.  Take a moment to think about the women you would celebrate, by draping them in your finest purples, lavenders, violets, indigo.  then centre yourself in prayer:

You spoke light into the darkness:

light to dispel the gloom,
light to form the day,
light to reveal creation’s palette,
vivid, extraordinary colours
that glanced and danced upon the face of the earth.

You came as light of the world:

light to shine in the shadows,
light to point out the path,
light to pierce hearts caught in division, disharmony
that failed to see uniqueness and unity.

You call us to be light in a dark world:

light to lead people home,
light to challenge injustice,
light to weave a pattern,
that blends and shapes humanity together. Amen.
 

Easter 5C, but we switched the first reading with next week …

The new community of Jesus’ followers is trying to figure out who it is, what the boundaries should be, what this resurrection experience MEANS. 

In Easter, the OT passages become selections from Acts (except Psalms)

READ Acts 16:9-15

Background:  Acts 16:1-8

Paul has just left Jerusalem, where a “council” was convened to shape the various initiatives of early church.  Along the way he picked up Timothy – had him circumcised “because of the Jews who were in those places”! – and carried on to Macedonia (forbidden to go further East by the Spirit).  They regularly began their contact with communities they travelled to through the synagogue, so Timothy needed to be fully Jewish.

 Paul’s intention was to go north (by land) to Bithniya(Turkey, Armenia) and continue the mission in that direction – but he was blocked from Mysia “by the Spirit”, so went to Troas, where…

In verses 9-12:  Paul’s dream/call to Macedonia leads him to Europe, unexpected opportunities.

Question for Reflection:  Have you ever felt you were being “blocked” by the Spirit?  Where did that take you?

Verse 11:  Philippi “a leading city” and “a Roman colony” – clues that tell us Philippi was strong in trade, so it had many multicultural influences, residents with deep foundations in their original faiths, with a layer of Roman rule over top!  It acted like a Roman retirement home for pensioned Roman officers!

3% elite
25% landowning farmers and pensioned officers
45% skilled workers, merchants
27% the poor (20% slaves)

Paul’s Sabbath observance took him to the river – was he no longer welcome at the synagogue? 

The river was a gathering place for people with Jewish roots or interest, but not comfortable or welcomed at the synagogue.  Disabilities, poverty, family conflict, lifestyle, heritage… “we supposed there was a place of prayer.” 

Verse 14 suggests that Lydia was interested in Judaism “a worshipper of God(Yahweh)”, but who was not comfortable in the synagogue – she had wealth, power, but perhaps not the blood lines to be welcome there.  She heard Paul’s message and was “converted”.  She brought her household with her, and offered Paul and Timothy a base in Philippi. 

Question for Reflection:  Do you feel comfortable in a church with a very different cultural background?  Do you think people without WASP background feel comfortable at RPUC?

READ Revelation 21:1-6

The book ends with “The New Jerusalem” (obviously not a follower of Paul, who always got in trouble there!)  Opposition to “the Lamb” is removed, dragon, beast, false prophet dispatched.  Like a happy ending, Jerusalem is a bride ready to marry the hero (God?)

Contrast with “Roma” the Roman goddess who characterized Rome’s glory and power, identified with the whore of Babylon, chapter 17.  Rome/Babylon signified exploitation, wasteful luxury by the rich and powerful.  New Jerusalem, the bride, embodies healing, restoration. 

Coded message to reject Roman imperialism, and have courage in the hope of true justice promised by God in the true faith (still within Judaism, but with Jesus/Lamb the clear messiah.)  There will be suffering in order to ultimately succeed.

“Behold, I am making all things new!” – prioritize your values, Jesus turns old view upside down.

Question for Reflection:  How can the message of hope in Revelation be twisted to suit the purpose of those who champion war or injustice?  How can it be redeemed?

READ John 13:31-35

THE love command in Christianity, base of Christian ethics, identity, community.
It’s a short passage with a lot of impact!
Set in the context of Jesus’ farewell passage:  a time of fear, betrayal, anxiety, despair. 

In verse 31, it is not exactly clear who is glorified, and how, or by whom.  The jist, however, is that Jesus’ life, for all its obscurity, suffering, misunderstanding is somehow “Glory” when turned over to God. 

John’s gospel uses the word glory/glorified 11+17 times – it is clearly more verb than a state of being (for Luke the glory is more than glorified)

-          Heavenly status/recognition of heavenly status by the world
-          And yet in John, it is always linked with the cross, and the irony
-          ie the process of getting the world to see/recognize the glory of the underdog

Divine presence – Jesus manifests the “Father” in a way beyond our grasp

Suffering=glory
Departure=arrival
Death =life
Obedience=freedom
Witness=mystery

Question for Reflection:  Can love be commanded? 

Closing:  Psalm 148, by James Taylor Everyday Psalms

 

 

Readings For April 21- Easter 4 - Good Shepherd Sunday

Acts 9:36-43  •  Psalm 23  •Revelation 7:9-17  •John 10:22-30

Acts 9:36-43

Peter is visiting people who are already Christians (near modern Tel Aviv). In Lydda, he has healed a paralyzed man (Aeneas); he has said to him “Jesus Christ heals you”. Now he visits Joppa. “Tabitha” (v.   36, an Aramaic name) and “Dorcas” both mean gazelle. Luke often emphasizes helping the poor in his narrative. This story echoes the story of Elijah reviving the widow’s son; Peter’s action here is in continuity with the Old Testament and with Jesus’ acts of healing, especially of Jairus’ daughter.  Christian “widows”  generally devoted their time to good works. As was the custom, people wept openly when someone died. The widows remember Tabitha’s help to many, in sewing inner garments (“tunics”) and cloaks for them. As did Jesus, Peter gets peace and quiet (here, by sending the mourners outside. With the help of the Holy Spirit, Peter commands Tabitha to rise, be brought back to life. In Aramaic, his command to her sounds like Jesus’ words to Jairus’ daughter: talitha koum. Peter shows members of the Christian community that Tabitha is alive again; God’s action through him leads many to faith. We do not know whether “Simon”  is a Christian. He is a “tanner”, a person Jewish law considered defiled, for he worked with animal carcasses, which were ritually unclean. Peter has begun to disregard Jewish practices.

• Tabitha is a community pillar. She is person of little status in the world, but of great status in her community, among those in need. Who are the pillars you see in the world around you? Who is unknown to the world but appreciated locally?
• A tanner is an unclean person. Who is unclean in our society? Who is outcast? And what "unclean" people have you seen made welcome? 
• Have you ever witnessed a miracle? Someone restored to health? Someone being welcomed in? Something unexpected and welcome?

Psalm 23

In the ancient Near East, the king was seen as shepherd and as host. God faithfully provides for, and constantly cares for, his sheep. He revives our very lives “soul”, and guides us in “right paths”. Even when beset by evil (“darkest valley”), we have nothing to fear. God’s “rod” (a defence against wolves and lions) protects us; his “staff” (, for rescuing sheep from thickets) guides us. The feast  in verse 5 is even more impressive, for it is in the presence of his foes. Kings were  anointed with oil (a symbol of power and dedication to a holy purpose.) The psalmist trusts that God’s “goodness and mercy”  will follow (or pursue) him (as do his enemies) throughout his life. He will continue to worship in the Temple (“dwell in the house of the LORD”) as long as he lives.

• This is a beloved passage. What is your favorite image here? Shepherd? Table? Cup overflowing?
• Why is this passage so well loved? What message doe it convey?
• What images do you associate with God? Shepherd? Or another?
• What images of God do you find unhelpful?

Revelation 7:9-17

What will happen at the end of time? Will our persecutors be brought to justice? Will God really give us victory over death? These were important questions to early Christians. John is in the midst of a vision of God’s throne and the heavenly scene around it. He describes the scene using symbols, only some of which have meanings known to us. Around God’s throne are “twenty-four elders” (perhaps patriarchs and apostles), spirits, and “four living creatures” ( representing creation). These are symbols from the Old Testament. A “Lamb” (Christ) is the only one worthy to open a scroll perfectly sealed with seven seals, containing God’s plans for the end-time. Now, as each seal is opened, we learn of the events of the end-time.

Six seals are opened  :

  a “white horse” (6:2), 

  a “bright red” (6:4) horse presenting war;

  a “black horse” for death by famine, a time when basic foods will be very expensive;

  a “pale green horse” (6:8) standing for fear and death, a time of wide, but not total, devastation;

  a vision of the souls of those martyred for the faith, who ask: Lord, how long will it be before you judge, and render justice, on those who killed us? (6:10) Each soul receives a “robe” (6:11) of victory and joy, but must wait until all persecutors have been killed; and

  natural catastrophes on a huge scale (6:12), probably as vengeance for the martyrs’ deaths.

At that time, the self-centred will seek refuge, for the Lamb will judge them . Chapter Seven contains two visions, telling us that God’s people will be safe from these horrors. The end-time will be delayed until the godly, both Christians and Jews, have been marked with God’s seal, protection from the destruction to come. The second vision, our reading, tells us that Christians will survive the troubles.

“Palm branches” , a sign of victory and thanksgiving, were strewn on the road during victory parades. The whole court of heaven join the “great multitude” , the elect, in praising God, in triumph. Then: the elect are the members of the Church who have remained faithful through the end-times (“great ordeal”); they have received the gift of Christ, (purity, sinlessness), through his death (“made them white in the blood of the Lamb”). So they ceaselessly celebrate a celestial liturgy in God’s presence, protected by him. Verses 16 and 17 tell of their happiness, using metaphors from previous books of the Bible. Christians will no longer suffer.

• Heaven seems like a big worship service? Is that appealing? Do you have a favorite image of the life to come?
• What in the world now needs to be brought to justice? Or made right?

John 10:22-30

Jesus’ claim to oneness with God and pre-existence with him  has aroused some listeners. Some think he is demented but others doubt it, for he heals . Later, at Hanukkah , Jesus is in a cloister in the Temple grounds (“the portico of Solomon”,). They ask whether he is the “Messiah” , the one whom Jews expected to come to establish a godly kingdom. To understand the answers he has given requires faith – which they lack. His  actions (“works”) show who he is. To those who do believe, who are his “sheep”, he gives “eternal life” and assurance that they will not be condemned to annihilation at the end-time. He will ensure that they remain his. What his Father has given him is a “command” : that through his voluntary sacrifice on the cross and return to life he will bring his “sheep” (followers) to oneness with both the Father and the Son .

• The Jews of Jesus day hoped for a messiah? Do we? Who are we waiting for? What are we hoping for today?
• Australia has 5.2 sheep per person. New Zealand has 20 sheep per capita. Here we have fewer sheep.Do you resonate with the image of Jesus as good Shepherd? What do we know of sheep and shepherds? What is essential in the Biblical image that we would want to remember?