RPUC Online Lectionary Study

Readings for February 5, 2012 - Epiphany 5

2012-01-30T14:51:00.003-05:00

Prayer of Approach:
Gather us in, the brokenhearted and the joyful. Gather us in, the weak and the strong. Gather us in, the fearful and the brave. Gather us in, the young and the old. Gather us in, to study of God’s word. Gather us in, to follow your mission. Gather us in, to wonder and deepen. Gather us in, to know of your love, Amen

READ Isaiah 40:21-31

This chapter contains some of the most famous quotes of Isaiah – from The Messiah by Handel, to Advent readings, to funeral readings, to the more contemporary favourite: flying eagles.

Chapter 39 just prior gives the historical context:
King Hezekiah is a silly king! – a hypochondriac and extremely egocentric
He is too worried about his own welfare and self-image to think of the security of God’s people.

The Babylon king sends visitors to see Hezekiah. He is so flattered, he shows them how wealthy he is. Isaiah tells him “prophecies” (or perhaps sound political insight!) that Babylon will come and take everything, even his sons. Hezekiah really only cares that this will happen after his death, he has no concern for the fate of his people.

Then Isaiah shares a message of hope for Israel’s people. Looking to the long-term solution rather than the quick fix, however! Ultimately, he asks, who is the creator – who will have the last word?

In verses not in the lectionary passage (18-20) – Isaiah compares living God to an idol made of human hands.

The refrain: Have you not known, have you not heard? Is used twice, it recalls history/cosmology, and reminds the people that God’s perspective is infinite. “Princes” and “rulers” have no real power, they are less important than grass. Who is God’s equal?
But because God is great it does not mean that we are unimportant, we are “numbered” and not lost.

Jacob and Israel speak for the people (same person – 2 names) – they cry out in suffering: “God can’t see us!”

Refrain returns – affirmation of God’s perspective. God is infinitely involved in the lives of the people, especially those who despair. Transforming their situation. All in all a reminder that Yahweh is greater than any foreign God. Isaiah expresses the belief that human rulers and human heroes will not succeed, the people must participate in God’s master plan.

Question for Reflection: Are their times in your life that you have had to accept the notion that God has a plan and we can only wait and work it out with time?

READ 1 Corinthians 9:16-23

Corinth a community with many competing interests – between different leaders, factions - some clearly out for their own gain.

Ultimately Christians are free to make choices – but that freedom should not lead to immorality or abuse, but to responsibility, freedom from addiction. Also, choices are made for the good of the community – the strong may choose something because it strengthens the weak

The boasting Paul criticizes is not confidence, but showing off (think Hezekiah!), motivated by what one can “earn”either in concrete or spiritual achievement.
Paul says it is not for profit: “woe to me if I do not” – the gospel is for sharing.

Paul contrasts reward vs commission – whole or only partial gain depends on how fully we enter into the spirit of sharing. “Rights in the gospel” are given up, the mission is “Free of charge” – the gospel is not for personal gain, but for community health.

“Slave” to all – like our word “public servant” – his needs are lower priority than the needs of those who are just learning, growing in Christ. He becomes “all things to all people” – not duplicity or speaking out of both sides of his mouth; but in the sense of understanding what the other needs and responding with the gospel to that need.

What Paul describes here is not the simple relativism or mere assimilation. Becoming "all things to all people" does not require losing one's self. Instead, he describes a radical way of life in which he walks alongside all kinds of people in order to draw them to God. The weak do not yet understand that idols are powerless, that meat sacrificed to them ought not affect the believer. Paul does not lord this knowledge over them but walks with them in their weakness "that I might by all means save some" (verse 22). Again, therefore, Paul returns to the central exhortation of 1 Corinthians: "...be united in the same mind and the same purpose" (1 Corinthians 1:10).Eric Barreto, WorkingPreacher.org

Question for Reflection:
What does this mean for congregational life? How might we raise up the needs of the newcomer beside (ahead of?) the needs of the familiar, long-time supporter?

READ Mark 1:29-39

In 11 verses there are 19 verbs assigned to Jesus: left, entered, came, took her hands, lifted her up, brought to him, cured, cast out, would not permit demons to speak, got up, went, prayed, go on, proclaim, came, do, went, proclaim, casting out. Such a busy man! And so easy to define him by what he DID!

Contrast between healing/casting out demons and Jesus’ need to prepare for proclaiming. Are they opposed? Does his teaching mean he has less time to see people? Does his long line of clients mean he has less time to prepare for proclamation?

The two are one and the same: healing/casting out demonstrates the truth or nature of what he came to proclaim – God’s kindom is about restoring people to the work of God’s kindom.

Watch words in verse 31: Peter’s mother in law is “raised up” using same word as Jesus’ resurrection in Ch 16; Matthew and Luke don’t use the same word, they are stingy with references to resurrection! She “served” is the same as to minister, Jesus’ own ministry. Instead of dying, she is restored to an active mission of hospitality.

Only Marks says “the whole city”on the doorstep, it is more descriptive, and applies not just to those who were sick but to EVERYONE. They needed to see Jesus at work and understand his proclamation.

Jesus would not allow the demons to speak because they knew him – heal first, let the understanding emerge?

And that deserted place sounds so good, it is a small group that finds him, instead of “everyone” the crowd of the other gospels. Jesus says its time to move on “for that is what I came out to do.”
Jesus' followers have an immediate and worthy need that should be attended to. It is something they have already done - with great success - and could do again - also likely with great success. Very tempting. But it is not, "What I came out to do." David Ewert, Holy Textures

Question for Reflection: How do we get stuck in doing what we do well, instead of responding to what needs to be done?

Closing Prayer: Based on Psalm 147 –
We thank you, O God! That we have fine words and fitting melodies to praise your name!
We thank you, O God! That your abundant love delights in us.
We thank you, O God! That you have built up what is broken, that you have gathered into your own family those who were outcast by society.
We thank you, O God! That broken hearts are healed and our wounds are cared for.
We thank you, O God! For you know the number and name of every light under heaven.
Great is our God! Let us sing a song of thanksgiving, a song of praise.
Amen

Readings for January 22, 2012 Black History Sunday

2012-01-18T14:15:00.005-05:00

This week we take a break from the lectionary readings and explore references or perspectives on race in the Bible. To centre ourselves, we begin with a quotation from Nelson Mandela's Inauguration Speech as President of South Africa:

Our deepest fear is not that we are inadequate.
Our deepest fear is that we are powerful beyond measure.
It is our Light not our darkness that most frightens us.
We ask ourselves, who am I to be brilliant,

gorgeous, talented, fabulous?
Actually, who are you NOT to be?
You are a child of God.
Your playing small does not serve the world.
There is nothing enlightened about shrinking
so that others won’t feel insecure around you.
We are all meant to shine, as children do.
We were born to make manifest the glory of God that is within us.
It is not just in some of us, it is in everyone.
And as we let our own light shine, we unconsciously give other people
permission to do the same.
As we are liberated from our own fear,
our presence automatically liberates others.

What follows is a long list of scripture passages that make reference to issues of ethnicity, national identity or universality. As you read through them, you will notice that there are two streams:

(1) Readings that affirm God's universal blessing to peoples of every nation and location, colour and status, gender and age group; or that affirm the worth of an outsider entering into our understanding of God's people, bringing with them diversity, richness, perspective.

(2) The second stream are readings that challenge the "people of God" to shore up their identity, reject outside influence, even destroy the outsider.

Both streams are visible in scripture of every era, often contradicting each other. What does this contradiction teach us about the authority and interpretation of scripture?

Genesis 1:26-27 - God's original, universal blessing to all the children of the world.

Genesis 21:8-13 - Abraham chooses between his wife Sarah and her child, of the same ethnic background as he, and Hagar, the Egyptian concubine, and her child Ishmael.

Exodus 1:8-14 - Pharoah makes the people of Israel slaves, fears their growing strength.

Deuteronomy 10:17-19 - The Israelites are reminded how harshly they were treated as "foreigners" in Egypt and are told to respect the outsiders they encounter.

Joshua 10:40-43 - Joshua takes "the promised land" back from the Canaanites - God fights on the side of Israel!

Ruth 4:2-12 - A Moabite (foreign) widow is rejected, then welcomed and contributes to the enriching of God's people.

Isaiah 49:6 and Psalm 67 - God's people are all people to the ends of the earth.

Malachi 3:10-12 and Nehemiah 13:23-27 - After the exile, those who intermarry with other nationalities are condemned by prophet and leader.

Matthew 15:21-28 and Mark 7:24-29 - The story of the woman who challenged Jesus' understanding of who would be God's people.

Acts 11:1-18 and Acts 15:1-11 - Both Peter and Paul are called up on the carpet to explain why they would share the gospel and baptism with "outsiders" and the "uncircumcized".

Galations 3:6-9; 6:26-29 - Paul's theology that all who believe in Christ are descendants of Abraham and Sarah - not by biology, but by faith.

Revelation 21:22-26 - Ultimately, a vision of God's kingdom - all kinds of people and nationalities are present, based on faithful living.

Closing Prayer:

Coretta Scott King: "A Public Prayer for Divine Perspective"

Eternal and everlasting God, who art the Father of all mankind,
as we turn aside from the hurly-burly of everyday living,

may our hearts and souls, yea our very spirits,

be lifted upward to Thee,

for it is from Thee that all blessing cometh.

Keep us ever mindful of our dependence upon Thee,

for without Thee our efforts are but naught.

We pray for Thy divine guidance as we travel the highways of life.

We pray for more courage.

We pray for more faith and above all we pray for more love.
May we somehow come to understand the true meaning

of Thy love as revealed to us in the life, death and resurrection

of Thy son and our Lord and Master, Jesus Christ.

May the Cross ever remind us of Thy great love,

for greater love no man hath given.
This is our supreme example, O God.

May we be constrained to follow

in the name and spirit of Jesus, we pray.

2012-01-10T12:23:00.003-05:00

Readings for Epiphany 2 - January 15, 2012

Opening Prayer:
O God, you are full of grace; you see possibilities in us, that we do not see in ourselves. Help us to understand O God, your call to us. When we don’t hear you or heed you the first time, call us again and again. Send your spirit on us that our understanding may become clear. Prepare our spirits to act in your way. We pray in the name of the one who makes learners and disciples of us all, Jesus the Christ, Amen.

READ 1 Samuel 3:1-10, (11-20)
In scripture and lectionary studies, sometimes what comes in parentheses is more intriguing than the main scripture. Taken alone 1-10 is the story of a call, but when you add verses 11-20 , it is the harsh reality of why God goes to such lengths! And the courage it takes to follow.

Historical background – no king in Israel, a nation led by “judges” “prophets” “priests”. Eli was a priest of the temple, a good man with corrupt sons – he was either blind to their faults, or unwilling to do anything to stop them. Eli's story demonstrates that, for Israel, human succession to leadership just doesn’t work – the one worthy to lead is only demonstrated by the ability to listen to God.

Samuel is the son of a “barren” mother, Hannah, who promised him to God – thus he was taken to temple to serve Eli at a young age.

In verse 1, we are told that God's word, and visions, are rare…? Was God not speaking or was no one listening? Eli 's “eyesight dim” likely a metaphor for his blindness to sons' corruption. The lamp in the temple was a sign of God’s presence, but weakened – had their neglect of spiritual things ended in the practice of letting it go out?
Sam – u – el – means literally "God has heard", but Samuel doesn’t get it, he goes to Eli, he is young , needs Eli to interpret for him. Eli finally opens his eyes and gets it. Samuel must be ready to WAIT and LISTEN.

What he hears next will make both ears tingle! Eli knew of god's judgement but couldn’t stop his sons. Samuel developed into the kind of leader who won people's trust. In verse 19: "none of his words fell to the ground" and in verse 20: "and all knew"

The story of Samuel takes cooperation between youth and experience in order to return the community to faith. It also demonstrates how God acts through others, sometimes unexpected others – but the role of the mouthpiece depends on trust of others.

Question for Reflection: What perspectives do we have trouble hearing? What makes both ears tingle?

READ 1 Corinthians 6:12-20

Likely 2 letters were sent to Paul
1) In chapters 1-6 Paul responds to 4 problems from the first letter, written by Chloe's people: factionalism – incest – litigation – fornication with prostitutes.
2) In chapters 7-15 Paul responds to a letter from the congregation, giving them his Theology of Christian community life.

This passage is about physical freedom – it leads into theology of who we are as individuals, as God’s people in the later chapters.

What is in quotes is probably a slogan used by those who enjoyed "complete freedom". Paul’s response is that it is for their own good to curtail their behaviour – choose faithfully.
The Greek philosophy and Cynic ideal – eleutheros – true freedom to eat, love – without caring what others think. Paul is introduces another “freedom” – IN Christ means not to be dominated by addictions or desires for what is unimportant.

There are issues around food – eating meat sold from the temples. There are issues around fornication – consorting with temple prostitutes. Paul affirms the belief that the body is worthy to be raised (versus Greek soma/psyche dualism.) Therefore how we treat our bodies matters. He contrasts one flesh versus one spirit – cannot have one without the other.
The reason body is special is because the Holy Spirit has to dwell there. If one belongs to Christ, then all that we are is already "bought and paid for!"

Question for Reflection:
Modern age almost worships the body – it is the spiritual that seems less important. How do we live out Paul’s understanding of the balance between the two?

READ John 1:43-51

In John, Jesus makes several trips to Jerusalem, in this story he is heading back to Galilee. Philip is from Bethsaida on the Sea of Galilee – perhaps he is hitching a ride?
Geography is very significant in this story: Jesus was “from Nazareth” “in Galilee” – but no prophets link that area with the messiah. Philip claims Jesus fulfills the Law and Prophets, but he is also from Nazareth. Nathanael is convinced the two are contradictary, so Philip says “come and see.” But it is Jesus who “sees” Nathanael’s honesty, and rigorous faith first. Nathanael wants to know: HOW COME YOU GET ME? It seems Jesus knew him even before he knew about Jesus. Nathanael takes this as a sign – that he is fully known. Jesus promises him greater understanding, vision than he has anticipated.

Question for Reflection:
How much does our trust in someone depend on how well they “get” us?

Closing Prayer:

based on Psalm 139 by Meredith Dinsdale on 11/28/2007

Mountains are Your majesty
And flowers touched delicately
Oceans churn with veiled world
And rivers carve their freedom

Yet You know me
For You made me

In the midst of mountains
And the coast of seas
My purposeful Creator
It's in Your image You made me

And I'm ready to know
Who You wait for me to be

Your perfect water sculptures made
When icy breath halts misty haze
Then summer sunset colors drip
Off the quill of You my Creator
On the banks of raging rivers
Under illuminated canopies

My purposeful Creator
It's in Your image You made me

And I'm ready to know
Who You wait for me to be

I'm ready.

Readings for Advent 3

2011-12-06T21:11:00.011-05:00

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

2011-11-29T13:53:00.008-05:00

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

2011-10-31T13:59:00.003-04:00

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

2011-10-25T20:51:00.014-04:00

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

2011-10-06T14:08:00.003-04:00

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

2011-09-27T11:00:00.013-04:00

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!

2011-05-22T20:42:00.003-04:00

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

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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

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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

2011-03-31T16:48:00.004-04:00

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

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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

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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

Readings for February 27, 2010

2011-02-22T23:30:00.008-05:00

Isaiah 49:8-16a • 1 Corinthians 4:1-5 • Matthew 6:24-34

Prayer: God of tender care,
like a mother you never forget your children,
but you lovingly comfort and quiet those who are restless and fearful;
like a father you know already what we need.
In all our anxiety, give us the spirit of trust;
in all our worry, give us faithful hearts;
that in confidence and calm
we may seek the kingdom of Christ
where your holy will of peace and justice
has been made known. Amen.

Isaiah 49:8-16a

This book can be divided into two (and possibly three) parts. Our reading this week comes from Second Isaiah;Chapters 40 to 66 were written during and after the Exile in Babylon. They are filled with a message of trust and confident hope that God will soon end the Exile.

In v. 1-7 of Isiah 49, the prophet, called by God before he was born, speaks to people everywhere. God prepared him for his mission, as a trained spokesman, ready for action (v. 2). Through him, God has told him, his disciples and faithful Israelites (“Israel”, v. 3) that they are his agents who will show God's glory. The prophet has tried to convince other Israelites to trust in God, but without success: he feels that his ministry has been wasted; even so he still trusts in God (v. 4). But now God commissions him to a greater mission than bringing Israelites back to God: to be “a light to the nations” (v. 6) so all peoples may be saved.

Now he continues to speak on God's behalf. God has given this prophet to Israel as assurance (“covenant”, v. 8) that, at a time of God's choosing (“time of favour”), the people will indeed return to Palestine (“the land”) and take possession of the properties they owned (“desolate heritages”), taking with them those deprived and oppressed. It will be as though God is a shepherd leading his people in a new exodus, protecting them from harm and making the way easy (v. 11). It will be a new era. As well as coming from Babylon (the east), the returnees will travel from all directions, including from as far away as southern Egypt (“Syene”, v. 12). V. 13 invites all of heaven and earth to join in rejoicing over God's deliverance and renewal. “Zion” (v. 14) was the hill on which the Temple was built. Jerusalem (and its inhabitants) may feel that they have been ignored by God, but he assures them of his love (v. 15-16): they are as close to him as a tattoo (“inscribed ...”). Indeed (v. 19-21), the returnees will be so numerous that some will say “the place is too crowded ...”. People of many “nations” (v. 22) will assist the returnees, and will be subject to you (“lick the dust ...”, v. 23). God will punish their oppressors (v. 26); and all people will know that God is “your Saviour, ... Redeemer, the Mighty One of Jacob [Israel]”.

Reflection:
This passage contains some beautiful and intimate images for God's relationship to us.

"I have inscribed you on the palm of my hands." Do you have any tattoos? Any scars? What stories do these markings tell? There's something about permanency in this image. And intimacy.

"How could God forget us, when we are like a child being nursed by God?" Isaiah uses a maternal image for God. How do you respond to this nurturing, feminine image of God? What does this image intimate about our relationship to the Holy One.

1 Corinthians 4:1-5

Corinth was a major port which also commanded the land route from the sea to central Greece. An industrial and ship-building center, it was also a center for the arts. Its inhabitants came from far and wide. In this epistle, Paul answers two letters he has received concerning lack of harmony and internal strife in the Corinthian church, a church he had founded. Paul wrote this letter from Ephesus (now in Turkey), probably in 57 AD.

In Chapter 1, Paul writes that he has heard disturbing news: there are factions in the Corinthian church. Some “belong to Paul” (1:12), some “to Apollos”, others “to Cephas”, and others “to Christ”. These divisions cause “quarrels” (1:11). But later, in 3:4, he rethinks: isn't it human to be attached to “servants through whom you came to believe” (3:5)? Paul “planted [the garden], Apollos watered [it], but God gave growth” (3:6); God giving growth is what really matters. Paul and Apollos “have a common purpose” (3:8) so it is silly to set them against each other. Both are “God's servants, working together” (3:9) for God.

In our reading, Paul picks up the topic again. How should members of the Church think of him and Apollos (and perhaps Cephas)? What should be the role of apostles in the Church? A servant's work is not his but his master's; apostolic ministry makes no claim for itself but points to Christ: we are “servants of Christ” (4:1). A steward in a Greco-Roman household was entrusted with custody and protection of its assets. “God's mysteries” are what was unknown of God's plan in Old Testament times, now revealed by Christ. With this responsibility, an apostle must be “trustworthy” (4:2). It seems that criticism of Paul has already begun; he is indifferent to it. He does not even examine himself; he has nothing on his conscience, but “it is the Lord who judges me” (4:4). Do not reach a verdict (“pronounce judgement”, 4:5) before Christ comes again (“before the time”); When he does, he will elucidate God's plans (“things now hidden”) further. He will also make known people's inward thoughts. At that time, each person will receive the praise he deserves – from God.

Reflection:
"stewards of God's mysteries." How do you care for the mysteries of God? What mysteries and wonders are we called to tend? And consider the responsibility God gives us. A sign of trust!Do you see the faith that God places in us?

Paul, always confident (!), admits God may have reason to judge him, but can't really think of any reason... Some of us come to God quivering and quaking, sure that we are not worthy. Paul is so confident! This may lead us to some conclusions about Paul's character and personality :). But consider what Paul's confidence may say about how he sees God. God is...grace, love, faithfulness... so Paul is confident in God, not just in himself.

Who do you judge? Yourself? Others? Do you feel God's judgment of you? Others' judgment toward you? Is this a good thing? What can we learn from Paul? Can we be/should we be/ more confident in our relationship to God?

Matthew 6:24-34
This passage is part of the Sermon on the Mount. In v. 24, Jesus speaks of the impossibility of serving two masters: one cannot love both. “You cannot serve God and wealth”.

A key word in v. 25-34 is “worry” (v. 25, 27, 31). The Greek word means be preoccupied with or be absorbed by. To be preoccupied with food and appearance is to view life much too narrowly. Birds are an example of a proper attitude towards food (v. 26): they work hard to find it, but they do not store it for possible future shortages. Worry, preoccupation, is futile: people desire a long life, but excess concern for it will not lengthen it (v. 27). Wild “lilies” (v. 28), abundant on Palestinian hillsides but dull brown for much of the year, are only brightly coloured for a few weeks. Even “Solomon” (v. 29), known for his accumulation of wealth, could not compare to their (God-given) beauty. The “grass” (v. 30) ends up being “thrown into the oven” as fuel for cooking. But if God cares for such plants, how much more will he provide for, clothe those who are faithful to him. So do not be preoccupied with your physical needs (v. 31). Such preoccupation is wrong on two counts:
1) those who do not follow Jesus (“Gentiles”, v. 32), not knowing of God’s munificence, seek security in possessions; and
2) God knows the needs of his people, so worrying about these needs is to suspect him of forgetting or neglecting his people.

Our prime objective must be to put God first, to seek union with him, and to attain faithful integrity (“righteousness”, v. 33).

Worry about material well-being is largely being concerned about “tomorrow” (v. 34). Today's worries are “enough” for today.

Reflection:
What masters do you serve? What are the priorities in your life? What master does our society serve?

Chris Haslam says that the Greek word we translate worry is merimnate, which means more literally to “be preoccupied with or be absorbed by.”

Sometimes I wonder how Jesus can tell us not to worry. Is he just oversimplifying? An idealist? How do you tell people who are hungry and naked and homeless not to worry? But, I think, more likely, Jesus is tying his words back to his comments about more than one master. When we worry, we tend to make an idol of the object of our worry, because we're putting something else in a more important place than God. What happens when we put God and God 's realm first in our lives.

Beth Quick writes: "I think I worry about everything. And then I worry about worrying too much!" What do you worry about? How does worry affect your life?

"Strive first for the kingdom of God." What does striving for the kingdom look like?

Readings for February 20 2011

2011-02-15T12:31:00.004-05:00

Prayer of Approach
O God, our world is so full of advice, so full of information, we hear it selectively, we listen rarely, and we follow it even more rarely. Help us, O God, to tune our ears so that we hear your voice more keenly, that it might enter our hearts with commitment and passion and priority. Give us the grace to follow your Word, even as we seek to understand its living power. For we pray in Jesus’ name, Amen.

READ Leviticus 19:1-2, 9-18:

Primarily a book of “commandments”, Leviticus only appears in the lectionary 2 times, both times this passage. Leviticus is not generally an inspiring read – it contains laws covering everything from sacrificial offerings, to ordination of priests, to bodily discharges. I think everyone should read AJ Jacobs' Year of Living Biblically – an excellent read by a writer who commits to following all the biblical laws for one year. I learned that biblical commandments and rituals can be outdated and seem ridiculous, but sometimes they are still powerful in shaping our identity and relationship with God.

Most of the precepts of Leviticus are outdated, having to do with farm animals and temple worship, but this particular passage is more attitudinal and transcends the historical context. It is the “kernel” of the holiness code, which is the centre of Leviticus, which is at the centre of the Torah.

In verse 1-2, we are reminded this is God’s law not Moses. According to the “holiness code” (chs 17-26) holiness comes from God, therefore we imitate that holiness.

The MISSING PARTS are the “positive precepts”, the lectionary reading is the negative prohibition.

In Hebrew the “you” is mixed - one time singular, another plural. Therefore it is both community and individual responsibility to live these commandments. They cover everything from landowners not taking the built in portion for the poor from fields and vineyards; respect for neighbours; respect for God; power relationships; relationships with disabled; justice, fairness; taking no profit from evil; family relationships, accountability; and in verse 18 – "Love your neighbour as yourself – for I am the Lord."

Question for Reflection:
Is it easier to follow a faith community that is based on behavioural commands or living in relationship with God and others? How does ritual, practice, shape our attitudes?

READ 1 Corinthians 3:10-11, 16-23

Borg and Crossan would call this “First Paul” – it is most likely original to the apostle Paul, probably written around 55 CE, responding to Chloe’s questions about conflict in the community at Corinth.

The theme is "Building on foundations" – you have to stay on same lines or your building falls down, like stacking chairs. In that way Paul presents the gospel as self-perpetuating.

The MISSING VERSES contain the concept that stratas of building reveal what care has been taken, what has been invested. It will all be tested by fire – cheap building materials will burn, the best will endure.

Usually the word “church” is equated with a building – in this reading Paul makes the building a metaphor for the people. You can’t call them ekklesia (like-minded people) if they are in conflict!

If you see the community as housing God’s spirit (temple), then you will treat with each other with respect. The “you” in verse 16 and following is plural “Your body is a temple” is not individual advice, but reality for the community. The threat is corporate disunity, not individual harm. It is clear that the temple belongs to God, not to any leader. This passage promotes a sense of humility – our wisest are still foolish – God’s foolishness is always wiser than we are. The only way to reflect God is corporately – no one can do it alone.

Question for Reflection:
How important is the value of being “like-minded” in a church? Can we agree to disagree? What are the implications of being a community?

READ Matthew 5:38-48

This passage is found in a long teaching passage – the Sermon on the Mount – which is challenging to our normal expectations. "You have heard it said” starts back in verse 21, naming other expectations of what is fair. It may refer to past laws, eg. Ex 21:24/Lev 24:20/Deut 19:21 (these are contradicted by Lev 19 – do unto others.)

Our expectations have been shaped by a “Christian” reinterpretation that that was the old testament God. And yet Christians have used physical punishment in the extreme (during the Inquisition, for example.) We have demonstrated through history that we all need to be reminded. Anger is a normal human emotion, but ultimate accountability belongs to God.

The commands are "impossible, challenging" because we are being asked to be like God, and to be like Jesus, who offers an alternative to what is normal, when he says: “but I say to you.” This is what will set believers apart, to shift people’s understanding of God, moving from a God of judgement to a God of grace.

The law says we can demand retribution, but the gospel says it is not effective in healing what is really broken. The creditor could take your wardrobe, except for the outer coat (Deut 24:12-13; Ex 22:26-27), but to make things right you should offer it, and forfeit the right to private property by sharing with others. It is a different way of looking at justice, fairness – being like God is not being “fair” like a human understands fairness. But if it is forced, it is not effective, either.

Question for Reflection:
What does it mean to live God’s values in the midst of normal daily life values? How do we make our faith visible to others if not with our choices?

Closing Prayer: based on Psalm 119:33-37,40

Teach me, O God, the way of your statutes, and I will observe it all of my days.
But only if I am listening, O God. Only if I really take the time to listen. Give me understanding that I may keep your law and observe it whole-heartedly.It is only one law – and if I really hold it in the centre of my life, it should be easy. Lead me in the path of your commandment, for in it I delight.I do find it delightful to be clear and fully committed to something, it is being confused over figuring things out that I find depressing. Turn my heart to your decrees, and not to selfish gain. For selfish gain just weighs me down, and then I cannot dance. Turn my eyes from looking at vanities, give me life in your ways.It is a very small world to be looking in the mirror when God gives us a beautiful world to enjoy. See I have longed for your precepts, O God, in your righteousness give me life!

Readings for January 30 2011

2011-01-30T11:32:00.002-05:00

Take a moment to centre yourself in prayer.

Opening Prayer:
O God, you turn things upside down for us. When we think our days have settled nicely into place, you upset our plans. Your word breaks into our agendas, and shakes us from complacency. And yet when our lives are in disarray, O God, you are the one who gives it meaning, who puts our feet on the earth, who points us to hope.
Help us this day, O God, to hear through the familiar words of beloved scripture and to be moved by the unlikeliness of finding ourselves in the midst of YOUR gospel story, for we pray in the name of the one we followed into the story, Jesus the Christ, Amen

READ Micah 6:1-8

Background: Micah's prophetic proclamations likely come from 711-701 BCE, likely during reign of King Hezekiah. He came from Mareshesh, a “frontier” community, one of the first regions attacked in war. Judah was the buffer between Egypt and Assyria.

Micah was likely an artistan, of the middle class, literate but not powerful. He went to Jerusalem to “deliver” his prophecies, but would not have been in the same social strata as Isaiah, who was well-connected with the palace and temples. The book of his prophecies likely include his own words, plus some later commentators attached, referring to exile and post-exilic periods and situations.

Welcome to God’s mini-drama – a new series: "Law and Order Promised Land"

The cast includes the Narrator (prophet): in verses 1-2, 8; the Plaintiff ( God): in verses 3-5; the Defense (Israel): in verses 6-7; and the Judges (mountains and hills) mentioned in 1-2 but present throughout.

The setting is up to the plaintiff – God is the one who has brought case to court, and chooses a jury which is the physical, not social, world, giving us an image of timeless wisdom, set on the enduring foundations by which the world is supposed to be ordered, not human society. The world is also universal, not national, so the message is to all people.
God has “a controversy” (Hebrew legal suit) with “his people”.

The Charge: verses 3-5 – What has God done wrong? Clearly nothing! YHWH gives the long-range view of their past history: the escape from Egypt; the story of their enemy Balaam trying to curse, but instead blessing Israel. References to Shittim, the Israelite camp on one side of the Jordan River before entering the promised land, and Gilgal, their camp on other side before taking Jericho.

Defense: verses 6 – 7 – Israel already acknowledged guilt, offers no defense. Micah asks God, what do you want? He starts out reasonably enough, then quickly offers exaggerated recompense, no more than 12 rams ever offered before.
Some criticism of the king, temple practices may be implied from this Jerusalem outsider.
References to human sacrifice which were still practiced in Israel, though criticized.

Conclusion: verse 8 – "You already know" the truth already in their hearts. Micah introduces the 3fold way: justice, kindness, walk humbly with your God.
What does the Lord require of you? Sacrifice your pretensions to righteousness.

Question of Reflection:
What “pretensions” could we sacrifice in order to free up more energy for living the 3fold way?

READ 1 Corinthians 1:18-31

The pastoral situation: Chloe has written to Paul about this community at Corinth in conflict – who is the “right” teacher, which leader has the “highest” gifts, who has authority?
Paul overturns both “Greek” (or gentile) and Jewish values. A messiah dying on a CROSS is blasphemy to Jews, criticizing wisdom is blasphemy to Greeks. Paul refers to those “who are perishing” – they are not physically dying but missing the boat to eternal life.

Only "the saved" can see that the cross is the power of God.

In verse 19 there is a quote from Isaiah 29:14, the "wise advisors" are corrupt, and their duplicity is tripped up by God’s foolishness. There is no true worldly wisdom, so God works through belief. Not belief as in intellectual assent, but as a faith relationship, a bond of loyalty or trust.

The Christian community moves beyond stereotypes (Jews believe in signs, Greeks in wisdom)but we proclaim Christ. "To those who are called" (regardless of cultural background), the truth is not debasing God, but proclaiming that God’s foolishness greater than all human wisdom.

Paul reminds them that they are not the "best" but they are the ones that God has called, so no one might boast – the goal is unity, working together.

Question for Reflection:
In what ways has the “wisdom” of the church appealed to you? In what ways has it been its "foolishness" that has appealed?

Read Matthew 5:1-12

Look at different translations

New Testament Greek had “moods” as well as tenses - the beatitudes are indicative/factual statements of positive belief about the future, they are not imperative commands or demands.
Jesus is not telling the crowds to become poor, or go into extended mourning, Jesus is consoling those who are poor, or mourning, or powerless. When we hear them we should not think “Oh, I should be like that...” but “When I feel that way, I should remember what Jesus said...”

In English, “meek” can mean submissive, weak, powerless. Applied in translation to the original Hebrew or Greek, however, it sends the wrong impression of this important spiritual quality.

Numbers 12:3 –
“Now the man Moses was very meek, more so than anyone else on earth.” (from the KJV – our more contemporary translations, NIV or NRSV, say humble or devout.)
Clearly Moses might have been meek, yet as the leader of God’s people, not weak.

Matthew 11:29 –
“Take my yoke upon you, and learn from me; for I am meek and lowly in heart: and you shall find rest for your souls.”
Likewise, Jesus was a leader passionate about God’s mission and ministry. Yet he knew that he needed gentleness and compassion to really demonstrate God’s spirit.

The Greek word used in both the Septuagint (Greek translation of the Hebrew scriptures) and in the Christian scriptures, which we translate meek is “praos”.
Beyond the Bible, it was used to describe (1) a soothing medicine, or (2) by sailors to describe a gentle breeze, or (3) by farmers to describe a broken colt. All describe power or energy channeled under great control.

Ephesians 4:1-2 – (KJV)
“I, therefore, the prisoner of the Lord, beseech you that you walk worthy of the vocation wherewith you are called, with all lowliness and meekness, with longsuffering, forbearing one another in love.”
Paul called the early Christians to “meekness”, knowing that it would take self-control to live together faithfully, with all their differences. Christian witness required courage, not wimpiness! But to work together in a ministry that crossed boundaries of class, ethnic origin and gender, “gentleness” (NRSV) was also required.

We end with a quote from Chilean version of the Beatitudes, written by
P. Jacob, from Chile:

Blessed are the poor …
not the penniless
but those whose heart is free.
Blessed are those who mourn …
not those who whimper
but those who raise their voices.
Blessed are the meek …
not the soft
but those who are patient and tolerant.
Blessed are those who hunger and thirst for justice …
not those who whine
but those who struggle.
Blessed are the merciful …
not those who forget
but those who forgive.
Blessed are the pure in heart …
not those who act like angels
but those whose life is transparent.
Blessed are the peacemakers …
not those who shun conflict
but those who face it squarely.
Blessed are those who are persecuted for justice …
not because they suffer
but because they love.

Readings for January 23, 2011

2011-01-18T13:39:00.008-05:00

Isaiah 9:1-4 • Psalm 27 • 1 Corinthians 1:10-18 • Matthew 4:12-23

Prayer to Begin
Perfect Light of revelation,
as you shone in the life of Jesus,
whose epiphany we celebrate,
so shine in us and through us,
that we may become beacons of truth and compassion,
enlightening all creation with deeds of justice and mercy. Amen.

Isaiah 9:1-4

Isaiah says that a time will come (“the latter time”) when God “will make glorious”, show his power, to three northern regions of Israel made provinces of Assyria after the conquest of 733 BC: “the way of the sea” (Dor), “the land beyond the Jordan” (Gilead) and “Galilee” (Megiddo). (Galilee was known as multi-ethnic, “nations”). The current “anguish” inflicted by God through the Assyrian king upon the Israelites there (the tribes of “Zebulun” and “Naphtali”), will end. The tense of the verbs is mixed perfect and future, so when the “latter time” will be is hard to tell; perhaps it is in the distant future. (In biblical times, northern Israel never regained its freedom.)

As “on the day of Midian” (v. 4), when Gideon led the people of Israel to defeat a vastly superior force of Midianites with God’s help, the people will be freed from oppression. (“Yoke”, “bar” and “rod” are symbols of oppression.) But this conquest will be a holy war; in such a battle, none of the plunder can be kept (“shall be burned”, v. 5), for it is God’s. God will increase the numbers of the Israelites (multiply the nation, v. 3). They will rejoice before God (“you”) as they do in times of plentiful harvest and of victory in battle (“when dividing plunder”). Vv. 6-7 are familiar to us from Christmas: “For a child has been born to us ...”. Originally written to prophesy the continuance of the house of David, we also see these words as foretelling Jesus’ birth.

Reflection
Have you ever lived in darkness? During a blackout, a power outage...? How did it feel to have light return?

Do we take light for granted? We extend daylight artificially but not so many years ago we would have lived closer to the cycles of nature.

What do you think of when you hear: God is light...or Jesus is the Light of the world. What images or experiences come to mind?

"the yoke . . . you have broken." Can you think/imagine that feeling when you are working with all your energy and then finally get to rest - like taking a break after a long run, or going to bed after a long, long day? This is an image of the ultimate release/respite that God will give. Can you think of times when you worked very hard and then enjoyed rest?

Psalm 27: 1, 4-9

The psalmist expresses his confidence in God. “Light” is linked with “life”. When “evildoers” (v. 2) try to destroy him (“devour my flesh”), they fail to do so. Even if they are many (“army”, v. 3), he is sure that they will fail. He has asked of God that he may worship in the Temple (“live”, v. 4) for as long as he lives, see the “beauty” of what God does, to know more of God; these things he intends to do. God’s “tent” (v. 5) is the Temple, the psalmist’s refuge; there God makes him unreachable by his ungodly foes (v. 6). So he will praise God. He pursues his request in vv. 7-12. May God allow himself to be seen (v. 9); in the past he has seemed hidden from Israel. May God care for him (v. 10). May God guide him in godly ways so that he may not become subject to the “will” (v. 12) of his foes who tell lies about him (“false witnesses”, v. 12). V. 13 is the conclusion: he trusts that he will see the effects of God’s caring, throughout his life. Possibly v. 14 is a later addition: God does not act according to our schedule.

Reflection:"seek [God's] face", "your face, Lord, I seek", "do not hide your face." Maybe today we don't think as much about God's face - we imagine God in a less personified way ... But seeing God - not God in a bush or God in a messenger - this was a big thing that few experienced in the scriptures. But it implies a desire for intimacy with God - close relationship - face to face.

Joan Osborne asks in a song: If God had a face, would you want to see it, if seeing meant that you would have to believe...

Would you like to see God? What would that be like? What would be the consequences for you?

1 Corinthians 1:10-18

Corinth was a major port which also commanded the land route from the Peloponnesus peninsula to central Greece. An industrial and ship-building centre, it was also a centre for the arts. Its inhabitants came from far and wide. In this epistle, Paul answers two letters he has received concerning lack of harmony and internal strife in the Corinthian church, a church he had founded. Paul wrote this letter from Ephesus (now in Turkey), probably in 57 AD.

In this reading, we learn of divisions in the church there. Paul appeals for commonality in their thinking about the faith and in their vision for the church. He has heard from “Chloe’s people” ( v. 11), who are either members of, and slaves in, her household, or the church that meets in her home, or those who look to her as leader, – that their factiousness has reached the level of recrimination (“quarrels”). We do not know what the three (or four) factions believed; perhaps those who “belong to Christ” (v. 12) give allegiance to him without the mediation (and the participation) of the church. (“Cephas” is Peter.)

V. 13 presents three rhetorical questions, to which Paul expects a negative answer (as the Greek shows). The sarcasm is biting! (By “Christ” he means the world-wide church.) To put loyalty to a leader above fidelity to Christ is unacceptable. While Paul probably baptised the first converts in Corinth (“Crispus”, v. 14, “Gaius” and “the household of Stephanas”, v. 16), his prime mission is to teach the faith (v. 17). Claims of belonging to Paul are unfounded. All are baptised in the name of Christ, so all “belong” (v. 12) to him. Paul teaches straight-forwardly, relying on the message, the “power” (v. 17) of the “cross of Christ” (Jesus’ sacrificial death) to convince people – not “eloquent wisdom”, appealing to reason with clever arguments and rhetorical prowess. To those who hear the message and do not accept it and trust in it, it is “foolishness” (v. 18) about a man who died an ignominious death; they “are perishing” both now and when Christ comes again. But to the faithful (“to us who are being saved”) it bespeaks how powerful God is.

Reflection: This is the week of prayer for Christian Unity :I'm liberal. I'm conservative. I'm Catholic. I'm evangelical. I'm progressive. I'm ordained. I'm laity. Our identifications are very important to us, But does our unity get squashed under our other identifications. What does Christian Unity look like?

Matthew 4:12-23

Jesus has been tempted by the devil in the wilderness. His responses show his complete dedication to the will and purpose of God. He has refused to use his divine power to his own human ends. Now he withdraws from “Nazareth” (v. 13) to “Capernaum”, so he can begin his mission safe from government interference. (John the Baptist has been arrested. Sepphoris, near Nazareth, was a Roman administrative centre. If the authorities seek to arrest him, he can escape more easily from Capernaum – by boat – than from Nazareth.) Matthew is keen to show Jesus as the fulfilment of Old Testament prophecies: he quotes Isaiah in condensed form (vv. 15-16) to show that Jesus is the future ideal king, the Messiah. (In Isaiah, the “sea” is the Mediterranean; here it is the Sea of Galilee.)

“From that time” (v. 17) marks a milestone: the launch of Jesus’ public ministry. Jesus proclaims: turn back to godly ways, to making God part of your way of thinking, for the completion of God’s plan for all created beings is close! Vv. 18-22 tell of the calling of the first four disciples. (We know “Simon” as “Peter”.) Jesus the teacher invites them to follow him, speaking in their terms (“fish for people”, v. 19) and fulfils Jeremiah 16:16; there the LORD is “sending for many fishermen” to Israel. They give up their trade and “immediately” (v. 20) begin a radically different way of life. Jesus expects, and receives, prompt obedience. He proclaims the “good news” (v. 23) in both word and deed (healing). His ministry is to Jews, but people from “Syria” (v. 24), “the Decapolis” (v. 25, Hellenistic towns) and “beyond the Jordan” also come to him to hear his message.

Reflection: Note, the passage Matthew quotes is the lectionary selection from Isaiah for this day. Jesus takes up John's message of repentance. Don't forget, the Greek means, literally, "to have a change of mind." A whole attitude adjustment. When has your attitude been changed?

"immediately" - Imagine just packing up, picking up, and following a stranger - immediately. When have you responded to God "immediately"? When have you delayed in your response to God's call?Jesus went preaching and teaching and healing. What does it say about jesus that these men just dropped everything and followed him?

Readings for Advent 3

2010-12-07T11:24:00.010-05:00

Isaiah 35:1-10 • Luke 1:46b-55 • Matthew 11:2-1

Prayer:
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 the needs of the world this day.
Make us grateful for what is good
and keep us faithful in your service to those in need.
Help us to know your joy as we wait in this Advent time.
Amen

Isaiah 35:1-10

In this oracle of restoration, the prophet promises:

1) restoration of the land to fertility,
2) the end of human suffering and infirmity,
3) restoration of hope and justice, and
4) the joyful return of the exiles from captivity.

The prophet has predicted the destruction of the nations, particularly of Edom, and the devastation of their lands. (Edom was thought to have aided the Babylonians in capturing Jerusalem.) The other lands will be laid waste, rendered unproductive and given over to wild beasts (in Chapter 34). Now, in contrast, exiled Israel will be restored. The “desert shall ... blossom” (v. 1), the fertility of “Lebanon” (v. 2), “Carmel and Sharon”, which has been taken from them (33:9) will be given to Israel as a sign of God’s favour and glory. (The Plain of Sharon, extending from the Mediterranean coast to the Carmel range of mountains, was then covered with dense oak forest, as was much of Lebanon.) The land which had once been given over to wild beasts (“jackals”, v. 7, “lion”, v. 9) will once again be cultivated, and barren land will bloom.

Not only the land will be restored, but human life will also be transformed, with the end of infirmity (“make firm ... feeble knees”, v. 3, “blind”, “deaf”, “lame”, “speechless” vv. 4-6), and with the restoration of justice (“vengeance” and “recompense” v. 4) and hope. “Waters” (v. 6) and “streams” will make the land fertile again. (The little evidence we have indicates that the exiles did not suffer in exile, so vv. 4-6 are not meant literally.) Finally, the exiles, those taken captive to Babylon, will return on a “Holy Way” (v. 8), a “highway” in safety (v. 9) to “Zion” (v. 10), the holy city, and once again will worship God in the Temple. All of these will be signs that God’s rule is restored and that his favour rests on his people.

For reflection:
-the desert shall rejoice and blossom; like the crocus it shall blossom abundantly." Can you picture the way crocuses boldly shove up through the snow at the first hint of spring time? a sign of hope and life after a long, cold winter. Imagine, then, hope and life springing forth from the desert. That sharp contrast of color in the midst of a sea of uniformity, where it is not expected.
-Opposites - did you ever have an 'opposite day' when you were young, where everything you said meant the exact opposite of the expected meaning? That is Isaiah's vision here: blind see. deaf here. lame leap. the desert streams. dry is wet. When God come, everything is completely changed, totally altered by the experience of God.
-"Make firm the feeble knees . . . [God] will come and save you." God's strength puts our fears to rest.

What do all these images say about the God we await?
Often we are led to think of God's coming as something to be feared. What are the feelings that Isaiah's images bring forth?
Who needs strength right now? Who needs hope? Who wishes for everything to be turned around, reversed?

Luke 1:46b-55
Mary is visiting Elizabeth and Zechariah. God’s messenger, Gabriel, has told her that she will bear Jesus, “the Son of God” (v. 35), successor to David and founder of an eternal kingdom. With God, “nothing will be impossible” (v. 37) – it was possible for Sarah to bear a child. Mary now thanks God in a poem known as the Magnificat, so called for the first word of its Latin translation. Speaking today, she might begin: From the depth of my heart, I declare the Lord’s greatness and rejoice in God my Saviour. “Servant” (v. 48) can also be rendered handmaid: in v. 38, she has acknowledged that she is a “servant of the Lord”, i.e. obedient to him in all things. She will be hailed by people of every age (“generations”, v. 48) in the new era of salvation launched by her son. Why? Because of the seemingly impossible “things” (v. 49) God has done for her. Then a reminder (v. 50): God is compassionate to all who hold him in awe throughout time. Vv. 51-53 universalize her experience, to reflect how God deals with all humanity always.
The “proud” (v. 51), the arrogant, are alienated from God by their very “thoughts”; he reverses fortunes, raising up those in need (“lowly”, v. 52, “hungry”, v. 53) and rejecting the rich, those who think they don’t need God. Vv. 54-55 sum up the Magnificat: in his compassion, God has fulfilled and continues to fulfill his promises to the patriarchs.

For reflection:
We usually think of magnifying in the sense of making something bigger. Thinking of it this way, what would it mean if you soul, your spirit, made God appear larger to others?
Mary speaks as one who sees God's greatness already complete in the not-yet-complete actions of the birth of her baby, we see by the fact that she speaks about what God has done in the past tense. What trust, and what vision! Where do we need that trust? What do we hope that God might do?
Mary's images of God are all about God who changes the usual order of things - a God who lifts up the lowly and removes the rich and powerful from their usual places.
And it’s a song: http://www.youtube.com/watch?v=OB0eT2tYAZk
What is your favourite seasonal song?
What event or experience has made you want to sing?

James 5:7-10
Early Christians expected the return of Jesus, the second coming, almost immediately. This was connected with expectations about the Kingdom of God. The apparent delay of this event caused some difficulties and even some disputes among the faithful. James warns his readers not to be impatient lest this impatience lead to grumbling and division within the church which will bring judgement. For with the second coming of Christ comes also the judgement of God. The second coming is a two-edged sword: its arrival is both of comfort and of warning to Christians!
Instead, James tells his readers that they are to be patient in suffering like the prophets . They are to bide their time like the farmer who plants his crop in the knowledge that the rains will come in their own time . (In Palestine, there are two rainy times of the year: October-November, “early” and April-May, “late”.) So it is with the Kingdom. It is on its way, it is “near”, but will come in its own time. Our impatience will not hasten its coming, but we can expect it with the confidence of faith.

For reflection:
James seems at first a surprise choice for a text for Advent. Isn't James all about faith and works? But here is a most appropriate text.
"Be patient . . . until the coming of the Lord." Patience is not something we seem to value anymore. We value speed and efficiency. When have you had to be patient? When has patience brought you something better than what you could have gotten right away?

Matthew 11:2-1
John the Baptist has been arrested and imprisoned. Discouraged and in doubt, he sends messengers to ask Jesus: “Are you the one ...?” (v. 3) But Jesus does not simply say yes. Instead, he points John (and the crowd) to the signs of the Kingdom (v. 5). Echoing Isaiah, he points out that the blind, the deaf, the lame and the lepers are being healed and good news is given to the poor. Anyone can claim to be a herald of the kingdom, but only in the presence of the Messiah will the true signs of the Kingdom be evident. These are not mere claims, but incontrovertible proof. Yet apparently there are some who take offense at Jesus (v. 6). Perhaps even John himself has been disappointed because his expectations of the Messiah do not seem to be fulfilled by Jesus, e.g. he does not “wear soft robes” (v. 8). Perhaps this has given rise to doubts. Jesus refers to the signs of the Kingdom in Isaiah. John is “more than a prophet” (v. 9) for he heralds the dawn of the final era of history and announces the coming of the Kingdom. Now Jesus validates John’s ministry as a true prophet (by quoting a prophecy from Malachi, v. 10), going on even to identify John as Elijah, returned (v. 14). (Jews understood the time of the prophets to have ended, but took Malachi’s words to mean that Elijah would come again.) Jesus criticizes the people who went out to see John the Baptist in the wilderness with a variety of incorrect expectations. What they actually saw was greater than they could have imagined. Yet even John, as great as he was, only pointed the way to an even greater reality (v. 11). Up to and including John the Baptist was the time of prophetic promise; now this promise is starting to be fulfilled (v. 13). When we are disappointed, or our expectations of God’s Kingdom are dashed, perhaps it is because we are not looking for the signs of the Kingdom that are all around us.

For reflection:
If you've seen The Matrix, think Morpheus to Neo for John the Baptist to Jesus. John wants to know if Jesus is the one he's been waiting for. If he is, John will invest himself in this Jesus, and prepare to direct people to Jesus. If he's not the one, fine, but John wants to know the truth up front.

Jesus responds by saying: don't ask for confirmation of who I am in words from me. The confirmation of who I am is in my actions and what I have done. Can we say the same of ourselves?

What did you go out to see? Jesus repeats this question three times. What are you looking for? A spectacle? A circus side-show? Jesus suggests that whatever misguided notions people had in seeking John out, they would get more than they bargained for: "A prophet? Yes, I tell you, and more than a prophet." Have you ever gotten more than you bargained for, in a good way? Done something without hope of much meaning, but found instead a life-changing experience.

"yet the least in the kingdom of heaven is greater than he." Here's the puzzle Jesus lays out for us today. What does he mean by this? Well, if Jesus' message of good news is to announce that the kingdom of God is at hand, and John had been trying to prepare people for the coming, once the good news 'arrives', so to speak, John is - not irrelevant, exactly - but his task is done, his purpose has been served. We who live in the kingdom - our purpose is not yet served - we've more to do.

Readings for Advent 2

2010-12-05T12:48:00.002-05:00

Take a moment to centre yourself in prayer:
O Promised One; Once again we come to this time of Advent and await your presence. Give us the patience to seek meaning in these busy days. Give us the courage to wait through times of trouble or confusion. Give us the compassion to wait for someone who is burdened or moving slower than we would move. Give us the faith to see the Messiah in everyone we meet. Give us hope that we will find in your word what we need to await your presence again, Amen.

Isaiah's Background

Unlike Jeremiah, Isaiah’s prophecy is a mixture of hope and doom right from the beginning. Today's passage is from First Isaiah, long before the destruction of Jerusalem, when Isaiah was trying to call the king of Judah (probably Ahaz) to account. Isaiah’s role may have been more “aristocratic” than our usual prophets; perhaps he was attached to the temple or the palace. He may have been married to a prophetess (or at least fathered her child) and named the child “swift the spoiling, prompt the plundering” – forecasting an invasion by the Assyrians (Isaiah 3.)

READ Isaiah 11:1-10
Isaiah being an insider, he may have written this passage for King Hezekiah’s ascent to the throne –it contains his hopes for the future of the “kingdom”, and high expectations for the king.

They wanted a Davidic king, with superhuman wisdom, who had God’s spirit in him, who listened to the prophets. This king would have the goal of justice for the poor, equity for the meek. Verse 1 begins with “And... there shall come forth” in the Hebrew – it suggests maybe something was lost. We always read Hebrew scripture with Christian perspective, and should be aware of our biases. For example, the verbs could be PRESENT not FUTURE as we suppose. It is Christian interpretation that Isaiah is speaking about a “stump” suggests kings were cut down, and the new growth is Jesus, the Messiah. The Hebrew could simply mean trunk, or stalk, and the Hebrew word for “branch” sounds very similar to “crown”.

In verse 2, the crown may not come from God, but the wisdom to rule must come from God. This arises out of the “fear of the Lord” found in verse 3, meaning reverence or awe, not scared. In verse 4, “the wicked” actually meant tyrant or bully – not someone who was sexually immoral but repressive over others. In verse 6 thhe rule of the king is not just over humanity but sets the environment for all creatures to live in peace, even a child could lead or herd them. Through the king God can even change the lion’s diet and redeem the serpent!

Verse 10 is probably part of next passage or an idependent oracle. “And in that day” is more future-oriented, universalist.

Question for Reflection: In the time of Isaiah, it was assumed the monarch would be the example of faith to the people. In our time, I like to think the roles are reversed – how do we model faithfulness and justice to our leaders?

READ Matthew 3:1-12

Nothing is known about Jesus' life from the escape to Egypt, and return to Galilee.
John the Baptist is such an important figure, he appears in all 4 gospels, and yet is he really central in Jesus’ story?
“The one who sees the signs” confirms Jesus’ importance for people who place importance on prophets. It was significant for the fulfilment of tradition. In verse 2, the “Kingdom is near” is unique to Matthew - There is dispute over whether this really was John’s message, or Jesus’ message. John’s message was largely one of repentance before judgement. In verse 3 there is a quote from Isaiah 40:3, which isn’t really a messianic passage! “The Lord” to Isaiah was YHWH, not a messiah.

John the Baptist was clothed like the prophet Elijah (2 Kings 1:8), based from Jerusalem, not Galilee. The Jordan river was significant in Hebrew scripture – Elijah/Elisha; David and the Ark of the covenant, Joshua entering the Promised Land – all signalling that baptism at Jordan a “transition” and a new chapter in living.
For the Pharisees and Saduceess, baptism was already a ritual, but because of their other conflicts, John might have felt they would render his baptism empty. They expected special protection through Abraham, but John insists it does not require biological heritage and offers the image of a tree cut off at the root – fruitfulness is the test – fire is final judgement.

In verse 11, the phrase “coming after me” is literally a play on words for a disciple who shadows the teacher – not necessarily a compliment. But the one thing he was never required to do was touch the teacher's feet, that was the work of a slave. John reverses the understanding, Jesus was known to be a disciple of John's yet would ultimately be one greater than John. John not even fit to carry his shoes!

The phrase “with fire” has been added to Mark’s original version, incorporating final judgement imagery? And verse 12 is not found in Mark or John, it is possibly from another sources called "Q" – Jesus as final judge.

Question for Reflection:
How is John the Baptist’s message for you? Helpful or hopeful or threatening?

READ Romans 15:4-13
Paul in search of strong community – privileged to help the underdog – the strong in faith should support those who are weak. The purpose of the letter to the Romans was to build the body of Christ before Paul's arrival in Rome – breaking down obstacles both physical and theological. In verse 4, the scriptures written in former days for Paul were the Hebrew law and prophets – still valued and holy from Paul’s perspective. They could be a meeting point between Gentiles and Jews. His goal was harmony – in accordance with Christ, coming to a point where they could glorify God with one voice.

In the final part, Paul uses scripture to reinforce the idea they could live in peace in the new creation. In verse 9, he quotes Psalm 19:49 “that Gentiles might glorify”, but in most translations in Psalms, it reads "nations". Your translations may have nations or Gentiles in the following references:
Verse 10 quotes Deut 32.43; verse 11 quotes Ps 117.1; verse 12 quotes Isaiah 11.10
For Paul, Jesus provided a bridge between all cultural and religious difference.

Question for Reflection:
How do you, as a Christian, living in and supporting a religiously pluralistic age, understand Jesus to be “the bridge” between our faith and other faiths?

Closing:
Creed for our Advent Pilgrimage, by barb janes
in Gathering, Advent/Christmas/Epiphany 2010-2011, UCRD.

I believe in the promise of Christmas
and the importance of celebrating it in the church.
I believe in the God at the centre of Christmas,
whose hope for the world was imagined by prophets.
I believe in Mary,
who sang of turning the world upside down
and who allowed her life to be disrupted by God.
I believe in Joseph,
whose broken heart broke the rules
to do the right thing.
I believe in the smell of the stable -
I believe there is no place God won't go.
I believe in the shepherds, those simple ones open to hear the angels' song.
I believe in the Magi, the ones outside the faith,
outside the community, who searched out the Holy.
I believe in Jesus, born in poverty,
soon a refugee, raised in faith, lived seeking justice,
died speaking forgiveness, rose with a love that could not be stopped.
I commit to use this season to seek out the holy
both in God among and God beyond us.
I open myself to an Advent journey of great joy
that will change my life. Amen

Readings for November 28, 2010 Advent 1

2010-11-23T12:36:00.010-05:00

Isaiah 2:1-5; Romans 13:11-14; Matthew 24:36-44

Prayer to Begin
Unexpected God,
your advent alarms us.
Wake us from drowsy worship,
from the sleep that neglects love,
and the sedative of misdirected frenzy.
Awaken us now to your coming,
and bend our preoccupations into your peace. Amen.

Isaiah 2:1-5
Isaiah wrote these verses about 740 BC, a time when spirits were low in Judah: Assyrian armies were bent on conquest, and many people doubted God's power to preserve the dynasty of David in accordance with his promise; others believed themselves to be invincible in the face of enemies.

Because Chapter 1 begins with similar words, it appears that this and the next few chapters originally formed a separate document. The ideas in vv. 2-4 are also found in Micah 4. In the future (“in days to come”, v. 2) God will launch a new era in which he will dwell on earth (“house”), at Jerusalem. His presence above all others on earth symbolizes his sovereignty. (Jerusalem began on the eastern hill or “mountain”. By Isaiah’s time it had expanded on to part of the western hill. “Zion”, v. 3, was originally the name of the southern slope of the eastern hill, the site of the first settlement. The name was later used for the whole city.)

The prophet foretells a time when all peoples will make pilgrimage to Jerusalem (“let us go up”, v. 3) to worship God – to learn the way of living revealed by God. The city will be the source of “instruction” in ethical living. In Chapter 30, Isaiah tells us that in his time Judah rejected God’s message, but in this future time all peoples will accept it. (The Hebrew word for “instruction” is torah which is also a name for the first five books of the Bible, the Law.) In this future time, God will settle disputes among nations (“judge”, v. 4) and between people (“arbitrate”). It will be an age of peace and plenty: warfare being a thing of the past, agriculture (“plowshares”, “pruning hooks”) will prosper. (Conquering armies lived off the land and farmers were needed for military service.) In v. 5, Isaiah exhorts the people to adopt God’s ways now.

For reflection

Notice that the image here is not just of peace, but of turning weapons into tools, tools that help growth and creation and life. Non-war, Non-fighting is not enough. Proactive, pro-creative work is where God calls us. What examples of proactive activity for peace can you name? Where do you see hope for peace in the world?

"The Lord's house . . . shall be raised above the hills; all the nations shall stream to it." This is a unique image: if you think of God as being on the mountain-top and nations as rivers - they stream upwards, against the usual flow, to meet with God. Reflect on this unusual image. How are we called to "go against the flow..."?

Romans 13:11-14

In vv. 1-8, Paul has written about the obligations we Christians have to civil authorities; he has continued his instructions on ethics for Christians. The only thing we Christians “owe” others – Christians and non-Christians – is love: this sums up the obligations of the Christian in life, of Christian ethics.

And love among Christians is something special: it is mutual.

Then vv. 9-10: if we love our neighbours, we will treat them as the Ten Commandments (“the law”) requires: this flows naturally out of our love for them, e.g. we will not offend them by what we do. This is why “one who loves another ... [fully satisfies] the law” (v. 8).

Now Paul tells us another reason why ethical behaviour is important for Christians. We know that we are living both in the present and in the age which is after the first coming of the Messiah and before the second: “salvation is nearer to us now than when we became believers” (v. 11). Paul expresses it in terms of night and day: we should awake, pass from darkness to light, from evil to good. The image of armour is also found in contemporary Jewish writings about the end of the age; in 1 Thessalonians 5:8, Paul tells us that the “armour of light” (v. 12) is faith, hope, love for each other, fidelity, uprightness, etc. “Let us live” (v. 13), he says, as if the Day of the Lord is already here, “honourably”, not in ways that harm ourselves and our neighbours.

For Reflection:
"you know what time it is, how it is now the moment for you to wake from sleep." There is such urgency in this statement and in this passage. What are we waiting for to get going with doing God's work? We know what time it is: time for peace. time for justice. time for grace. Now is the moment to wake and work.Are we asleep? What would it take for us to wake up?

"salvation is nearer to us now than when we became believers." - this is a good verse to plug John Wesley's idea of sanctifying grace - grace that grows in us as we become disciples. A time of conversion (justification) when we first come to 'be believers', however we might define that, is not the end and all and all of our relationship with God. How do we nurture our own spiritual growth? How has your faith changed over the years? What has encouraged that growth and development?

Matthew 24:36-44
Speaking to his followers, Jesus has foretold the destruction of the Temple; he has told them the signs of the coming of the end times. In the suffering and trials which will precede the End, society will break down, “many will fall away” (v. 10, from the faith) but “one who endures to the end will be saved” (v. 13). After these events, the “Son of Man” (vv. 27, 30) will come “with power and great glory”. This will mark the beginning of a new era, a new way of being. Followers should discern signs of the second coming of Christ (vv. 32-35).

But (v. 36), we do not know precisely when that coming will be, and neither does Jesus. The situation will be like that before the Flood: people were preoccupied with earthly matters (v. 38). When the Flood came, a small number “entered the ark” and were saved, but many drowned. The dawn of the new era will also be like this; Jesus gives two examples: of men (v. 40) and of women (v. 41). Some will be “taken” to be with Christ (because they are prepared) but others will be “left”. V. 43 is an other example. “Keep awake” (v. 42) to the will of God.

For reflection:
"at an unexpected hour" Ask yourself: "How often in my life I am putting things off - procrastinating - not so much about day to day things but about big things: I will start giving more ... pray more... I will help more .... I will take more time with the people who are important to me..." But the Son of Man comes unexpectedly. Again, is in the passage from Romans, the time is NOW.

Note that Jesus makes no mention of why some get taken and some left, or where they get taken, or anything specific. We bring a lot of assumptions to the text about what this means, but be careful not to read things into the passage that aren't there.

Why do you think Jesus tells the disciples (and us) these things? What's his intention? We react, today at least, with fear and anxiety and worry. Is that what Jesus meant for us to feel? If it isn't, (and I'm thinking it isn't) how come we're missing what he's getting at? Why are wooried?

In Jesus day, speaking to an audience of people who were largely poor, disenfranchised, conguered, subjugated, oppressed...the end of things, the start of something new , would be most welcome. They would react to Jesus warnings of the end with hope and expectation, not fear. Who in our world would react with hopeful expectation as they think about the end of the world as we know it? What would you like to see come to an end in the present? What new thing do you want to see happen?

Readings for November 21 2010

2010-11-18T14:14:00.003-05:00

Opening Prayer:

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

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

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

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

READ Jeremiah 23:1-6

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

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

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

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

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

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

READ Colossians 1:11-20 –

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

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

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

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

READ Luke 23:33-43

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

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

Jesus forgives the guilty, Rome accuses the innocent.

Jesus shares the wealth, Rome divides the spoils.

Jesus offers comfort, Rome scoffs and mock.

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

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

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

Readings for November 7 2010

2010-11-08T19:07:00.003-05:00

The portrayal of Jerusalem's temple is one of inspirational beauty, which the faithful exiles returned to Jerusalem in hopes of rebuilding. When they lost sight of the temple, the prophets used that memory of great beauty to call them back to God's keeping.

Take a moment to pray as you begin this study:

O God, may we be firm in our faith with you. Bless us with a love that keeps us at all times and in every circumstance. Guide us in the way of Jesus and transform us in the Word of Life, we pray, Amen

READ Haggai 1:15b-2:9

Haggai is not the most popular prophet for us today, he appears rarely in our schedule of readings, and his prophecies seem restricted to a particular time and place. How do we make his words relevent today?

By the decree of the Persian emperor Cyrus (who defeated the Babylonians), the Israelites returned to Jerusalem to re-build the temple under the political leadership of Nehemiah, and the religious leadership of Ezra. But the rebuilding of the temple was delayed by various conflicts between the people of the northern and southern kingdoms. After 18 years "home", only the foundation had been laid!

Haggai and Zechariah were 2 prophets who kept at the people to get going and finish the temple. Psalms 145-148 are ascribed to these prophets, who are chronologically the “last” of the Hebrew prophets (from the Christian perspective) until the next prophetic voice which is John the Baptist.

Earlier in the prophecy Haggai criticized the people for building themselves fine, paneled homes, while God resided in poverty. He threatened them with financial failure and drought if they are not faithful in giving God a worthy place in their rebuilt lives. In verse 2, note that Haggai's message is delivered on 3 levels – to Zerubbabel (political); to Joshua (spiritual) and to the people (social.) Haggai uses a rhetorical question in verse 3 - it would have been about 66 years! But the former beauty of the temple was legendary. We can share in the message of verse 4 "Take courage!" and ”I am with you”. In verse 5 the prophet reminds the people of their history with YHWH - verse 6-9 is a new vision of the promised land, that “land of milk and honey” only it is a temple restored to its former glory. In this way Haggai believed that Jeremiah's promise would be fulfilled (Jeremiah 29:14;30:3 31:23) and the stolen treasures returned to their rightful place.

Question for Reflection: We often quote “Without a vision, the people perish.” (Proverbs 29:18 – wording from the KJV – more contemporary versions are different.) What vision jump-starts your enthusiasm for ministry?

READ 2 Thessalonians 1:1-5, 13-17

“Second Paul” – most scholars suggest that it was not Paul writing 2 Thessalonians, though the letter was attributed to him. It expresses some non-Pauline views: ie. God’s love is for believers only; God wreaks eternal vengeance against “enemies”; Christ's victory is Second Coming, not resurrection; that Second Coming is future, not imminent.

It is likely the author was writing to keep his readers from straying from core Christian beliefs, by recalling Paul's teachings and creating a harsh boundary between those who follow faithfully, versus those who follow false teachings.

He paints a pretty colourful picture of those outside salvation, and those "sanctified" by true belief.

Question for Reflection: Do we have to believe we are ultimately right (and others wrong) in order to have hope?

READ Luke 20:27-38

The Sadducees, high priests and temple authorities, did not believe in resurrection. They read only the Torah as authoritative scripture. The Pharisees, who taught in the synagogue, also saw the Psalms and prophets as holy scripture and believed in resurrection. Luke portrays Jesus as being the fulfilment of the best hope of the Pharisees.

In the passage the Sadducees try to trap Jesus by proposing a ridiculous situation concerning resurrection. But Jesus tells them they are the ones being ridiculous if they think God's realm will follow their rules! In God's realm, a widow doesn't need a husband to be valued. God's realm is full of living beings like Abraham, Isaac and Jacob, just as Moses said.

Question for Reflection: Jesus affirmed that the continuity between this life and any understanding of afterlife is God and God's love. When we understand that God's love transforms us in God's realm, how does that shape your understanding of life, in all its dimensions?

We close with a peace poem by the Muslim Inayat Khan, founder of the Sufi Order of the West:

Send Thy peace, O Lord, which is perfect and everlasting, that our souls may radiate peace. Send Thy peace, O Lord, that we may think, act and speak, harmoniously. Send Thy peace, O Lord, that we may be contented and thankful for Thy bountiful gifts. Send Thy peace, O Lord, that amidst our worldly strife we may enjoy Thy bliss. Send Thy peace, O Lord, that we may endure all, tolerate all in the thought of Thy grace and mercy. Send Thy peace, O lord, that our lives may become a divine vision, and in Thy light all darkness may vanish. Send Thy peace, O Lord, our Father and Mother, that we Thy children on earth may all unite in one family.

Readings for October 24,2010

2010-10-19T19:23:00.008-04:00

Joel 2:23-32 and Psalm 65 • 2 Timothy 4:6-8, 16-18 • Luke 18:9-14

Prayer: O Wellspring of salvation,
we come to you in joy,
for you have heard the prayers of the poor
and raised up the lowly.
Pour out your Spirit
on young and old alike,
that our dreams and visions may bring
justice and peace to the world.
Amen.

Joel 2:23-32

The Book of Joel: The first verse tells us that this book is by Joel "son of Penuel". We do not know who this Joel is, for he is not mentioned elsewhere in the Old Testament; however, the text does tell us something about him. First, he was a prophet. There are twelve prophetic books at the end of the Old Testament, of which Joel is one. Second, he has an appreciation of worship in the Temple. He mentions various officials, but never a king, so he probably lived after the return from exile. The earliest he could have written is then 515 BC, when the Temple was rebuilt. Sidon is mentioned. It was destroyed in 343 BC, so Joel wrote before that date. He starts by describing a locust plague and a drought, which he sees as God's punishment. The effects are catastrophic, like the day of the Lord. The people repent, and God restores their fortunes. Again God is in their midst.

He gives a highly realistic account of a plague of locusts. So great was the devastation that there were no grapes with which to make “sweet wine” (1:5) for celebrating a feast. The priests are to mourn, for no cereal offerings can be made in the Temple – all the crops have been destroyed. Even “joy withers away among the people” (1:12). This invasion, Joel says, is a foretaste of “the day of the LORD” (1:15); it is a punishment from God. The “pastures” (1:19) are as though burnt by “fire”. Blow the shofar, the ram’s horn, he says, to warn of the approach of the End! (2:1) Judah is under attack. So thick are the locusts that the sun is obscured – a sign also of the end times (2:2). The insects, like a conquering army on the move, are commanded by God. Can any survive the onslaught? (2:11) But there is still a chance: if a person repents and turns to God, perhaps God will be “gracious and merciful” (2:13).

Again Joel advises blowing the shofar (2:15): to summon the people to a fast. Put off your marriage! (2:16) Priests, intercede for the people: may God spare Judah from mockery by other nations, of being thought God-less (2:17). God does forgive; he has “pity on his people” (2:18). He returns fertility to the land, restores Judah to place of honour among nations, and destroys the locusts. “Early rain” (2:23) softened earth parched by the summer heat; it made ploughing possible; “later rain”, in April/May, provided sustenance for summer crops. Trees again bear fruit (2:24). God will “repay” (2:25) for the destruction by the locusts (“hopper ... cutter” – stages in insect development) sent by him. He is still Judah’s God, “in the midst of Israel” (2:27), the only God. Judgement Day, “the day of the LORD”, will come “afterward” (2:28), much later. He will grant his power, his “spirit”, to all Judeans, to “sons ...” and even to “slaves” (2:29). Signs (“portents”, 2:30) will warn of the coming of the Day. Then the remnant faithful to God “shall be saved” (2:32), including those “whom the LORD calls”.

For Reflection:

* In this passage there is a strong connection between the people and God and their planet.
* "I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit." A beautiful and inspiring verse ,inclusive in describing who will be dreaming and giving prophecy and visioning for God - old, young, men, women, free, slaves. How can we overlook verses like this to say that there are only some who are of certain categories of people that God will call to speak and preach and lead?? Who arose that we are excluding today through whom God may speak?
* "And my people shall never again be put to shame." Shame - where is the shame in your life? Here God is lifting shame from us.

Shame
Shame has been identified as a family of feelings. We may be feeling shame when we feel:
alienated
inadequate
helpless
powerless
defenseless
weak
insecure
uncertain
shy
ineffectual
inferior
flawed
exposed
unworthy
hurt
intimidated
defeated.
rejected
dumped
rebuffed
stupid
bizarre
odd
peculiar
different

Shame is often experienced as the inner, critical voice that judges whatever we do as wrong, inferior, or worthless.

Shame is not the same as guilt.When we feel guilt, it's about something we did.
When we feel shame, it's about who we are.
When we feel guilty we need to learn that it's OK to make mistakes.
When we feel shame we need to learn that it's OK to be who we are!

Shame is about the appearance of guilt or impropriety. Its not just a question of whether you did something its whether you look like you did something.

Can shame ever be a force for good in life?

2 Timothy 4:6-8, 16-18
Timothy, 2 Timothy and Titus, together known as the Pastoral Epistles, are markedly different in vocabulary and literary style from epistles we know to be Paul's. They also present a more institutionalized church. For these reasons, most scholars believe that the Pastorals were written a generation or so later than the letters we are sure are Pauline. 2 Timothy is the most personal of the Pastorals: most of it is directed specifically to Timothy. From the Book of Acts, we know that Timothy was from Lystra in Asia Minor, and was the son of a Greek father and a Jewish mother who had become a Christian. He accompanied Paul on his travels.

For Reflection:
* "poured out as a libation" - we are poured out as an offering - we can live our lives in a way that pours our self out to others and to God. But if we don't pour ourselves out?In our culture we get what is ours. Pouring ourselves out for others is not a cultural ideal. The paradox of faith is that by giving we receive.
* "fought the good fight . . . finished the race." This is a popular funeral text, and with good reason. There is a sense of fatigue, here, in some ways, tiredness at the journey of life, but also accomplishment - a life well-lived in God's hands.What other images or metaphors speak to you of a life well lived?

Luke 18:9-14

Luke has presented Jesus telling a parable about a judge and a widow. Even the uncaring judge listens to a petition, eventually; when Christ comes again, he will hear and answer the prayers of the faithful with due alacrity. Now Jesus tells a parable to “some” who take a legalistic approach to Judaism: “they were righteous”, pious. Pharisees kept the Law scrupulously - both written and aural, so they must be acceptable to God! (The unwritten law formed a protective shell round Mosaic law, reducing the chances of ever erring to the point of transgressing the real law.) Like the Pharisee in the story, they were fastidious in their observation of ritual practices: they fasted on Mondays and Thursdays, and tithed (v. 12): they were seen to be religious. But their pride in keeping the Law led them into self-righteousness (“trusted in themselves”, v. 9), self-importance, and arrogance (“regarded others with contempt”). On the other hand, tax collectors were despised for collaborating with the Roman occupiers. At this point, Jesus’ hearers would be cheering for the Pharisee, especially since most were followers of the Pharisaic party. The tax collector admits he is a sinner (v. 13), repents (“beating his breast”) and seeks God’s mercy. In v. 14, Jesus explains the example story: the tax collector goes home “justified”, accepted by God, acquitted in God’s court of justice, for he has recognized his need for God’s mercy – but not the Pharisee. In the kingdom, roles will be reversed: God receives those who turn to him and implore his mercy; he rejects those who parade their supposed virtues. We should receive the Kingdom as a child does (v. 17).

For Reflection:The Pharisee and tax collector both come to God to pray - one thanking God that he is not like the other or others, who he deems inferior, but the tax collector simply praying for God's mercy. It is easy for us to say that we would never be like the Pharisee, and look down on him. But actually, we are just like him - only maybe not how we think. Before we judge the Pharisee too much, maybe we can look at him a little differently. Is he actually trying to prove himself before God - thinking he must earn God's love? At first, we see him as arrogant and full of himself, but at second read, we see him as many of us - trying hard to do what's right, but never really trusting that God's grace can be so free and easy as promised. We think eventually we will have to 'pay up' with our good deeds to get a share in God's grace. Where the tax collector gets it right is this: he knows he needs God's mercy, and he asks for it. And God gives it. Amazing grace.

Do you ever feel that you have to earn God's favour? Do you feel worthy of God's love? Or shame for being who you are? Prevenient grace. How hard is it to believe that God's love is unconditional, and God's favour free?

Readings for October 17, 2010

2010-10-19T12:54:00.008-04:00

Our image today is a heart. In reality, it is a heart made of many pieces, a heart broken and then mended for new purpose. Our readings today celebrate the persistent love of God and the challenge of responding with persistent hope.

Opening Prayer:
O Holy One, Open our hearts, that we might receive your Spirit of Compassion. Encourage us, when we are faint in our heartbeat of faith. Empower us, when our courage runs dry. Raise us up that we might see beyond our obstacles. And when we hear your word, give us faith to move mountains, In Jesus’ name we pray, Amen

READ Jeremiah 31:27-34

Our reading is part of the "Book of Consolation" Jeremiah 30:1-31:40, where the context is utter destruction, but already God, through Jeremiah, invites the people to have hope.

“The days are surely coming” - it sounds like more of Jeremiah's usual forecast of doom and judgement is on its way. But Jeremiah wants the people of God to know that future hope is as sure as the past judgement. He uses the metaphor of “seeding” new life that is universal, not exclusive to Jews or even to humanity. He also mentions both Northern and Southern kingdoms reunified under God. Who really destroyed Jerusalem? For Jeremiah it was the powerful who made unfaithful choices. The whole passage rephrases Jeremiah 1:1-10, the prophecy of doom.

Verse 31 is the only place in Hebrew Scripture to use “new covenant”. In Jeremiah’s view the “new covenant” is a re-issuing of the first, the one offered to Noah, Abraham and David. In verse 32 "not like the old one" refers to the Mosaic covenent based on commandments. The new covenant is sheer unconditional promise, it is internal not external. God promises to remember sin no more – "forgive and forget. "

Question for Reflection:

How do you feel about "forgive and forget"? Is it possible for you? Do you believe it is possible for God?

READ 2 Timothy 3:10-13/14-4:5, 6-8

CONTEXT -
Pseudo“Paul”, the author, is continuing to encourage Pseudo“Timothy”, a pastor, not to lose faith even in times of suffering. Was the pastor wavering? The author tells him to remember Paul’s suffering, and yet how much Paul accomplished. This is done by remembering his roots, his own early learning, faith and from “whom” (in the plural) he first learned it. The "sacred writings" was a phrase used for the law and the prophets, but interpreted “through” faith in Jesus Christ – the two must go hand-in-hand. The author warns that "itching ears" will lead to distortions of scripture. It must be inspired by the Spirit both in the writing and in the reading!

Question for Reflection:

What are the "itching ears" doing with scripture in our time?

READ Luke 18:1-8
A story unique to Luke’s gospel, this is a parable of Jesus remembered and then framed to teach a lesson about prayer. "That they would not lose heart" - for Luke, this is about the same persecution that “2 Timothy” faced.

Our present faith is connected to future hope – if we believe, then we are persistent in trying to make things happen. Jesus' listeners needed to believe that justice was possible, even when the unjust had all the power. Luke's readers needed to know that God was listening to their prayers for help.

Question for Reflection:

In what situations do you need to be more persistent? In what ways do you think your faith community needs more persistence?

Closing Prayer:

Psalm 119: 97-104, from Everyday Psalms by James Taylor, 2005 Wood Lake Books.

In the maze of modern life,

it helps to have clear directions.

A clear vision of how things ought to be

gives great advantage.

I don't have to balance this against that.

I don't have to choose the lesser of two evils.

You give me a goal.

The world is changing so fast,

the wisdom of old age isn't always applicable;

But your wisdom is.

Our ways are not always your ways,

nor is our wisdom your wisdom.

You have taught me how to discern the difference.

And what a difference that makes!

You help me to see more clearly;

with your guidance, I can grope my way through. Amen

Readings for October 10, 2010: Thanksgiving

2010-10-05T15:00:00.013-04:00

Deuteronomy 26:1-11 • Philippians 4:4-9 • John 6:25-35
Prayer: God,in your Son Jesus Christ you richly bless us with all that we need, bread from the earth and the bread of heaven,which gives life to the world. Grant us one thing more:grateful hearts to sing your praise, in this world and the world to come. Amen.

Harvest Thanksgiving; A Global tradition : Given the differences in climate and crops around the world, harvest festivals can be found at various times throughout the world. Harvests festivals typically feature feasting, both family and public, with foods that are drawn from crops that come to maturity around the time of the festival. Ample food and freedom from the necessity to work in the fields are two central features of harvest festivals: eating, merriment, contests, music and romance are common features of harvest festivals around the world.
Harvest festivals around the world:

Chuseok: Korea
Crop Over: Barbados
Dongmaeng: KoreaNiiname-sai,
Shinjo-sai: Japan
Fiesta Nacional de la Vendimia Argentina
Mehregan (October 2): Iran, Ancient Persia
Mid-Autumn Festival: China, Vietnam
Pongal: India
Annual Harvest Festival of Prosser, Washington, celebrated on the 4th full weekend in September
Solung: falls between June and July for nine days. T
he Adi (also Abor) is a major collective tribe living in the Himalayan hills of Arunachal Pradesh
Sukkot: Jewish harvest festival lasting eight days in the fall, in which time is spent in tabernacles or booths
Hasyl toýy:Turkmenistan - the holiday on the last Sunday in November
.Ikore: celebrated by the Yoruba tribe of Nigeria
Khuado Pawi: celebrated by the Chin tribe of India, Burma and recently in the USA and many other parts of the world.

Canadian Thanksgiving: There are three traditions behind our Canadian Thanksgiving Day.
1) Long ago, before the first Europeans arrived in North America, the farmers in Europe held celebrations at harvest time. To give thanks for their good fortune and the abundance of food, the farm workers filled a curved goat's horn with fruit and grain. This symbol was called a cornucopia or horn of plenty. When they came to Canada they brought this tradition with them.

2)In the year 1578, the English navigator Martin Frobisher held a formal ceremony, in what is now called Newfoundland, to give thanks for surviving the long journey. He was later knighted and had an inlet of the Atlantic Ocean in northern Canada named after him - Frobisher Bay. Other settlers arrived and continued these ceremonies.

3)The third came in the year 1621, in what is now the United States, when the Pilgrims celebrated their harvest in the New World. The Pilgrims were English colonists who had founded a permanent European settlement at Plymouth Massachusetts. By the 1750's, this joyous celebration was brought to Nova Scotia by American settlers from the south.

At the same time, French settlers, having crossed the ocean and arrived in Canada with explorer Samuel de Champlain, also held huge feasts of thanks. They even formed "The Order of Good Cheer" and gladly shared their food with their Indian neighbours.

After the Seven Year's War ended in 1763, the citizens of Halifax held a special day of Thanksgiving.

The Americans who remained faithful to the government in England were known as Loyalists. At the time of the American revolution, they moved to Canada and spread the Thanksgiving celebration to other parts of the country. many of the new English settlers from Great Britain were also used to having a harvest celebration in their churches every autumn.

Eventually in 1879, Parliament declared November 6th a day of Thanksgiving and a national holiday. Over the years many dates were used for Thanksgiving, the most popular was the 3rd Monday in October. After World War I, both Armistice Day and Thanksgiving were celebrated on the Monday of the week in which November 11th occurred. Ten years later, in 1931, the two days became separate holidays and Armistice Day was renamed Remembrance Day. Finally, on January 31st, 1957, Parliament proclaimed....

"A Day of General Thanksgiving to Almighty God for the bountiful harvest with which Canada has been blessed... to be observed on the second Monday in October."

A reflection to begin: What are you thankful for today? Take a few minutes and make a list of all that you are grateful for...

After you have made your list consider how making the list made you feel?

Deuteronomy 26:1-11

Deuteronomy is a book of instruction, or Torah. It is the fifth book of the Bible. Moses speaks on God's behalf, with authority, to the assembled people of Israel, as they prepare to enter the Promised Land.

The book seems to be Moses’ final speech to the Israelites before they cross into the Promised Land; however closer inspection shows that Deuteronomy is more than this; it is a reinterpretation of the Exodus legal tradition for a later generation, who now live a settled life. Exodus reads only: “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.

The commandment here is detailed and specific: 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 – at Jerusalem. Here 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.

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 before him. God’s gifts are cause for celebration by Israelites and foreigners who live in Palestine.

Questions for reflection:

What specific traditions and practices are part of your thanksgiving celebrations? What are our collective rituals and practices of Thanksgiving?
If we are grateful for our blessings, how does that get expressed?
Do we live in a land of promise, a prosperous land? Do we give thanks for that or take it for granted?
How do we include the outsider, the alien in our thanksgiving?

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, exhorts 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 both extreme conservatives and liberals. Lastly, he thanks the Philippian community for their material support.

Paul began the conclusion to the letter back in Chapter 3 verse 1 . 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 this is he is asked to be instrumental in achieving reconciliation.

Verse 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. May you behave towards others as you should (“gentleness”, v. 5). 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 v. 8, Paul advises members of the community to live according to an ethical standard.

Questions for reflection:

In our society do we think about the good things or the bad? What does the media focus on? If you were to experience the world only through the media what would you be missing? Does the media accurately portray the world you live in?
How does looking at the bad stuff make us feel?
How does counting our blessings feel?
Paul calls us to think about the good, the noble, the beautiful. What would living this way accomplish?

John 6:25-35
Jesus’ miraculous provision of food to the crowd has recalled, 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 divine?

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 (v. 26). He says: raise your sights above material things, to eternal ones, to what I, “the Son of Man will give you” (v. 27). 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? (v. 28) Jesus answers: only one work of God (v. 29) is essential: to trust in me. Again, they misunderstand; they ask: what proof will you give us? (v. 30). Moses gave us manna from heaven in the wilderness (v. 31); 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 v. 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.

Questions for reflection:
True story. A child drew a picture of a fish in her classroom. A brown rectangle. A fish stick. This was the only "fish she had ever seen.

Who gives us bread? Where does our food come from? Do we forget where our groceries come from? Are we disconnected from the earth and from the cycles of seedtime and harvest?
What is your spiritual bread? Where do you find it? Where does it come from?
What miracles surround us? What everyday miracles do we take for granted?

Thanksgiving Thoughts to Ponder...

If the only prayer you said in your whole life was, "thank you," that would suffice. ~Meister Eckhart

Thanksgiving, after all, is a word of action. ~W.J. Cameron

Thanksgiving was never meant to be shut up in a single day. ~Robert Caspar Lintner

For each new morning with its light,
For rest and shelter of the night,
For health and food, for love and friends,
For everything Thy goodness sends.
For flowers that bloom about our feet;
For tender grass, so fresh, so sweet;
For song of bird, and hum of bee;
For all things fair we hear or see,
Father in heaven, we thank Thee!
~Ralph Waldo Emerson

The unthankful heart... discovers no mercies; but let the thankful heart sweep through the day and, as the magnet finds the iron, so it will find, in every hour, some heavenly blessings! ~Henry Ward Beecher

We can only be said to be alive in those moments when our hearts are conscious of our treasures. ~Thornton Wilder

On Thanksgiving Day we acknowledge our dependence. ~William Jennings Bryan

Thanksgiving is possible only for those who take time to remember; no one can give thanks who has a short memory. ~Author Unknown

If I have enjoyed the hospitality of the Host of this universe, Who daily spreads a table in my sight, surely I cannot do less than acknowledge my dependence. ~G.A. Johnston Ross

God gave you a gift of 86,400 seconds today. Have you used one to say "thank you?" ~William A. Ward

Time for a summer break...

2010-05-25T11:39:00.002-04:00

The Lectionary Study group is taking a summer break. This means there will be no more postings until the fall, probably beginning again in mid-September.

Have a great summer!

Elizabeth and Steve

Readings for May 23 2010 - Pentecost

2010-05-25T10:45:00.006-04:00

Take a moment to centre yourself in prayer:

Gentle Spirit of God, you touch us with love, you are with us and within us, closer even than our breathing. You are the melody of all creation, poured out in songs of hope and healing. You warm our hearts with the passion of your compassion. You cast glimpses of beauty in our imagination and spark our creativity. You set a table for us, a feast of grace and welcome each and every one. Stay with us now, Spirit of God, Spirit of Life, Amen

How many of you grew up celebrating Pentecost? Talking about “spiritual gifts”? Speaking in tongues or worshiping with an “ecstatic” faith?

Historically, Reformed Protestant churches, like the United Church of Canada and its forebears, stopped marking holy feast days like Pentecost as “too Roman” at the time of the Reformation in the 16th century. From the Age of Enlightenment in the 18th century, which emphasized critical thinking and rationalism, there was equal suspicion about the work of the Spirit as “too evangelical” or "too emotional".

The importance of the Spirit reappeared in Methodist, Baptist, Pentecostal churches but, by and large, the churches emphasized intellectual assent, rather than emotional bonds or spiritual visions.

In the 1980’s the World Council of Churches and similar ecumenical movements became stronger, led to discussions and greater ties between Roman Catholic, Orthodox and Protestant churches. In the United Church, this meant the reintroduction of symbols like candles and stoles, followiong the lectionary, more liturgical symbolism.

Since 2000, there has been greater influence from Evanglical churches’ success with youth and young adult ministry and the focus on “spirituality” has increased in mainline churches.

Questions for Reflection:
How do you understand the “Holy Spirit” at work in your life? In your church?

Genesis 11:1-9

1. Now the whole earth had one language and the same words. 2. And as they migrated from the east, migrated eastward+e --> they came upon a plain in the land of Shinar and settled there. 3. And they said to one another, ‘Come, let us make bricks, and burn them thoroughly.’ And they had brick for stone, and bitumen for mortar. 4. Then they said, ‘Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth.’ 5. The Lord came down to see the city and the tower, which mortals had built. 6. And the Lord said, ‘Look, they are one people, and they have all one language; and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them. 7. Come, let us go down, and confuse their language there, so that they will not understand one another’s speech.’ 8. So the Lord scattered them abroad from there over the face of all the earth, and they left off building the city. 9. Therefore it was called Babel, because there the Lord confused balal, meaning to confuse the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.

Traditional interpretation of this passage is that it is about human pride and punishment – God is putting humanity in its place.
In verse 1, we read that the “whole earth had one language and the same words”. This is an indication that this story is based in primeval times, with an ancient understanding of the world. It asks the question: If we all descended from one family, how come there are different languages in the world?

In verse 4 humanity's real intention is revealed. Saying “otherwise we will be scattered” they demonstrate the desire for central authority, which could be seen by all, and would make all people like them.
So, was God worried that the human race would usurp divine power or that they would become like dictators over their own people? In verse 6, the words are open to interpretation!
The actual translation is something like “they will not be restrained from all they can imagine…”
Is it good for us to get everything we want?
Or does God want us to focus on what we really need, so that we can have room and time to think about what others need…

Then the people were scattered by their language differences and “they left off building the city.”

An alternative perspective on this story suggests a new interpretation: Is cultural diversity really meant to be God’s punishment? Or is it God’s delight?

It seems clear that difference is part of God’s design, and aspiration for the world.

Question for Reflection:
How does this change your understanding of the changing demographics of Canada? Are we closer to God’s vision?

Acts 2: 1-21

When the day of Pentecost had come, they were all together in one place. 2And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. 3Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. 4All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.
5 Now there were devout Jews from every nation under heaven living in Jerusalem. 6And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. 7Amazed and astonished, they asked, ‘Are not all these who are speaking Galileans? 8And how is it that we hear, each of us, in our own native language? 9Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, 11Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power.’ 12All were amazed and perplexed, saying to one another, ‘What does this mean?’ 13But others sneered and said, ‘They are filled with new wine.’
14 But Peter, standing with the eleven, raised his voice and addressed them: ‘Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. 15Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. 16No, this is what was spoken through the prophet Joel: 17“In the last days it will be, God declares,that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy,and your young men shall see visions, and your old men shall dream dreams. 18Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy. 19And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. 20The sun shall be turned to darkness and the moon to blood, before the coming of the Lord’s great and glorious day. 21Then everyone who calls on the name of the Lord shall be saved.”

There are a number of points of points of interpretation in this story which shape its impact:

Timing: The feast of Weeks, Shavuot in Hebrew – a harvest festival and commemoration of the giving of the 10 commandments, which signifies the birth of Jewish identity. Pentecost for Christians is the birth of Christian identity. Does this coincidence "replace" or "fulfil" the Jewish festival?

Who: "all together in one place" In Acts 1:15 the whole community is estimated about 120 persons (presumably both men and women). OR, as it says in Acts 2:14 "Peter, standing with the eleven" might refer to only the twelve disciples. OR in Acts 2:5, there is mention of "all those living in Jerusalem, of many nations". How expansive was the gift of the Holy Spirit?

What: Was it glossolalia, or was it a real ability to translate the message into other languages? The languages were mostly obscure, making it even more surprising, and sending the message that EVERYONE needed to hear.
Was Pentecost the opposite of Babel? Giving us one universal language of faith? Or was Pentecost a divine stamp of approval on multiculturalism, translation and the extension of the gospel into many nations?

Why: Peter refers to Joel’s prophecy “in the last days”, indicating that he believed God’s reign was close. There can be both eschatological or political interpretations. Joel was predicting the end of an occupation by foreigners,so Peter may have been predicting the end of rule by Rome. At the same time it is clear that the first generation of Christians believed that the end times were about to begin: the coming of the Day of the Lord had begun.

Question for Reflection:
How can you see your interpretation of this story shaping your understanding of the church’s mission? How is your interpretation shaped by your experience of the church?

Closing Prayer: based on Psalm 104:

O God, how manifold are your works! With Wisdom, you have created us in diversity, so that the earth is full of your creativity.

Even the Seas, full of living things both great and small. All creatures look to you, for you fill them with goodness.

When they cannot find you, they despair. They need your breath to live. When you send out your Spirit, you renew the face of the earth.

O God, may your glory endure forever, and may you rejoice in all your works. I will sing to you my whole life long, I will praise you with every breath. Amen

Readings for May 16, 2010: Seventh Sunday of Easter

2010-05-11T22:04:00.014-04:00

Acts 16:16-34 • Psalm 97 • Revelation 22:12-14, 16-17, 20-21 • John 17:20-26

The crest of the United Church of Canada makes reference to two of this week`s readings

Revelation 22:13 The symbols Alpha and Omega in the lower quarter are the first and last letters of the Greek alphabet. They symbolize the eternal living God, in the fullness of creation
John 17:21 The Latin words ut omnes unum sint, that surround the symbols on the crest, mean "That all may be one." They are a reminder that we are both a "united" and "uniting" church.
For a full explanation of the symbols of the United Church crest see http://www.watpres.ca/UCC-Crest.html

Prayer:

Living God,
long ago, faithful women
proclaimed the good news
of Jesus' resurrection,
and the world was changed forever.
Teach us to keep faith with them,
that our witness may be as bold,
our love as deep,
and our faith as true.
Amen.

Acts 16:16-34

Paul has entered Europe for the first time, and is now in Philippi. He, Silas and Timothy have visited the Jewish community, which meets “by the river” (v. 13), perhaps at an outdoor “place of prayer”. There they have met Lydia, a businesswoman; after hearing the good news, she has been converted to the faith. Now we read of two miracles: the curing of a girl from possession by evil (vv. 17-18) and the events after the “earthquake” (v. 26).

Pagans at times spoke of Israel’s God as “the Most High God” (v. 17). The girl’s cry reminds us of exorcisms Jesus did himself. There too evil spirits recognized God and spoke the truth. Paul continues what Jesus began; it is Jesus who cures (“in the name of Jesus ...”, v. 18). The agora (“marketplace”, v. 19) was the seat of the local “authorities” (v. 19); “magistrates” (v. 20) heard legal cases there, and the city jail was nearby.

The girl’s owners bring two false charges against Paul and Silas: disturbing the peace and urging Roman citizens to practice a foreign cult (vv. 20-21, a law usually ignored, but used when convenient). The owners whip up the “crowd” (v. 22); justice is carried out immediately. The police carried a bundle of “rods” sometimes bound around an axe. “Stocks” (v. 24) were a form of torture, for they forced the legs apart.

The “earthquake” (v. 26) is a manifestation of God’s presence: being beyond the natural, it is a miracle. A Roman “jailer” (v. 27) was likely to be put to death for letting a prisoner escape; this one chooses suicide. Vv. 30-33 tell of the conversion of the jailer and his family: he asks the key question, to which Paul and Silas reply with a brief statement of “a way of salvation” (v. 17). Instructed in the faith, he and his family are baptised, and share a meal, rejoicing (v. 34).

Reflections:

In some times and places Christians and those who practice fortune telling etc.have been at odds. How do you feel about psychics and palm readers and horoscopes? Are these practices fun and entertaining, dark and dangerous, strange and irrelevant? Are Christianity and such practices at odds with one another?
The earthquake is sign of God's activity. Where do you see God at work in the world? Is it in dramatic events? in storm? in earthquake?
Insurance companies call earthquakes etc "an act of God..." How do you feel about God being associated with disasters? Why doesn't God get credit for the good stuff?
The jailer and his family get baptised. On Sunday we celebrate confirmation. What are the significant moments in your faith journey?

Psalm 97

This is a hymn celebrating God’s kingship. It emphasizes God’s supremacy as Lord of the earth. “The Lord is king”, i.e. he has won the battle for world kingship over the forces of chaos. May the whole earth rejoice! Vv. 2-5 are a theophany, a description of how God has appeared as he has visited earth: in a cloud and in a burning bush during the Exodus, etc. He rules with righteousness and justice. He is “Lord of all the earth” (v. 5). Note the three occurrences of the word “all” in vv. 6-9, emphasizing God’s omnipotence. V. 7a says that those who worship other gods (“images”, “idols”) will realize their error. Other gods, recognize God’s supremacy! Then v. 8: the people of Israel rejoice in his justice. Vv. 10-12 tell us the kind of rule God exercises. Those who “hate evil” are faithful to him; he delivers them from the ways of those opposed to him, and escape their oppression. The righteous, the godly, are joyful and “give thanks” to him, praise him.

Reflection:

The Psalm is reminiscent of the hymn Awesome God:

When He rolls up His sleeves
He ain't just puttin' on the ritz
(our God is an awesome God)
There is thunder in His footsteps
And lightning in His fist
(our God is an awesome God)
Well, the Lord wasn't joking
When He kicked 'em out of Eden
It wasn't for no reason that He shed his blood
His return is very close and so you better be believing

that our God is an awesome God.

Do you think of God as awesome in this way with fire and earthquakes and lightning? What is helpful in this kind of image? When might you want to think of God in this way? What other images of God are important to you? What hymns speak to you of the God that you know...?

Revelation 22:12-14, 16-17, 20-21

John comes to the end of God’s revelation to him: God “has sent his angel to show his servants [faithful Jews and Christians] what must soon take place” (v. 6). People then expected time to end soon. The angel says that he is a “fellow servant” (v. 9) with John: “Worship God!”, not me. He continues: make the contents of this book widely known (v. 10). The time is already too late for evildoers (v. 11) to change their ways; those who are godly now will be faithful to the end. In v. 12, Jesus (the Lamb) speaks (see v. 16). He will soon return, bringing reward and recompense for the faithful, to the extent they have acted for Christ. “Those who wash their robes” (v. 14) are those who, after enduring suffering (“the great ordeal”, 7:14), are transformed – as was Jesus in his sacrificial death. 22:1-5 tell of the glorious estate of the godly when Jesus comes again, of the “tree[s] of life” which nourish them continually, and of free entry into the “city”, the heavenly Jerusalem. V. 15 tells of the exclusion of the ungodly. Jesus identifies himself in v. 16; he, born of David’s line, sent his angel to John’s readers (“you”) with this revelation “for the churches”. He is the “star [that] shall come out of Jacob [Israel]” (Numbers 24:17); the “morning star” was a deity in ancient Near East and Greco-Roman religions, so Jesus is for all people. The “bride” (v. 17) is the Church (21:2, 9); both the “Spirit” and the Church are integral with God, and both seek Jesus’ return. The “water of life” flows from “God and ... the Lamb” (v. 1); God’s “gift” (v. 17) of eternal “life” is available to all. Vv. 18-19 seek to ensure (long before copyright laws) that this book is transmitted accurately to all, for it is from God. In 1:2, John wrote of “the testimony of ... Christ”; in v. 20, he is “the one who testifies”. V. 21 is a fitting closing to the book, and to the Bible.

Reflection:

I was sent a very long document this week. I did not ask for it and didn`t know if I wanted to read it all so I skipped to the last 2 paragraphs to see what the document was tyring to say... This passage is the final paragraph of Revelation. Judging from these final words what is the message of the book?

John 17:20-26

Our reading is from Jesus’ high priestly prayer: he consecrates his body and blood for the sacrifice in which they will be offered, and he blesses the Church. Jesus’ time of perfect obedience even to death has come, securing eternal life for all who really know him and, through him, the Father (vv. 1-5). May the Father restore him to the place he enjoyed before creation began (v. 5). In vv. 6-19, Jesus prays for his followers, that they may be protected from the evil, be “one” (v. 11) as he and his Father are one, have “joy” (v. 13), and fulfill his mission as his agents in the world.

He now prays for the Church of all times. He looks beyond those who follow him now, to those who will come to believe through their witness. May the Church be rooted in the oneness he shares with the Father (v. 21), a relationship of mutual love (v. 23). May his followers attain the ultimate goal: to be with him in heaven (at the end of time), sharing in his “glory” (v. 24, in part by continuing his earthly ministry), given to him before time began. Christians know that the Father sent him (v. 25); he has given them intimate knowledge of God (“... name”, v. 26) and will continue to do so, so that they may have the love for each other and for God that he and the Father share.

This is Jesus prayer, that his followers might be one. Where do you see Christians failing to be One; where do you see success and cooperation?
The words "that all may be one" are found on the United Church crest. How are we as a denomination living out these words? As a congregation what are we doing to respond to Jesus words? How do we promote unity; where do we work against it...?

Readings for May 9 2010 - Easter 6C

2010-05-04T15:47:00.003-04:00

Focus on the picture for a moment, then take a moment to centre yourself in prayer:

O God, show us the paths you would have us travel with you. Show us the ones who could be our companions, if only we would see beyond our prejudice and fear. Teach us to welcome one another with hearts full of grace, and to open ourselves to the power of your Word at work in our lives, Amen.

The gospel reading in the lectionary today is part of a longer “farewell discourse” by Jesus to his disciples, which is framed by 3 questions:
1) Thomas’ question: “Lord, we do not know where you are going. How can we know the way?”
2) Philip’s question: “Lord, will you show us the father? Then we will be satisfied.”
3) Judas’ question: “How is it that will you reveal yourself to us, and not to the world?”
Today’s reading picks up Jesus’ answer to Judas’ question.

READ John 14: 18-22, 23-29

18 ‘I will not leave you orphaned; I am coming to you. 19In a little while the world will no longer see me, but you will see me; because I live, you also will live. 20On that day you will know that I am in my Father, and you in me, and I in you. 21They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.’ 22Judas (not Iscariot) said to him, ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ 23Jesus answered him, ‘Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them. 24Whoever does not love me does not keep my words; and the word that you hear is not mine, but is from the Father who sent me.
25 ‘I have said these things to you while I am still with you. 26But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. 27Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid. 28You heard me say to you, “I am going away, and I am coming to you.” If you loved me, you would rejoice that I am going to the Father, because the Father is greater than I. 29And now I have told you this before it occurs, so that when it does occur, you may believe.

Judas’ question reminds us that this is a privileged conversation, an intimate moment: family members only!
Part of John’s context was that the “house churches” of Jesus’ followers were being ejected from the established synagogues, and they were forming their own identity. How were they to understand their role – as secretive sect? or proselytizing missionaries?

Judas wanted to know more about his “special privilege” in verse 23, but Jesus turned that perspective over – if you believe and act like a disciple, then Jesus will be revealed to you.
The phrase “make a home” uses actual construction terms, it is NOT an eschatological phrase. John’s community felt like they were building something from nothing, ie. faith is a work in progress, trust the builder and your way will become clear.

Question for Reflection: How do you understand “church” on its continuum between a “closed” community of believers to a continual campaign for new members? For the world, or apart from the world?

In verse 26, Jesus spoke about “the Advocate, the Holy Spirit” – there are different translations for the greek word PARACLETE. In John, the appearance of the Spirit sounds more anthropomorphic than it's actual appearance in Acts. But it is clear that the paraclete is a teacher, not a defender or rescuer, or someone to do your mission for you.
In verse 27, Jesus says he will not give as the world gives – how does the world give? Are we setting up an artificial understanding that the followers are in, the world is out?
In verse 28, Jesus shares his contradictory truth: “I am going away (in the physical form as you know me now), and I am coming to you (in a new way?) "

Question for Reflection:
How do we understand the kind of changes that come with Jesus’ resurrection?

READ Acts 16:9-15

During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, ‘Come over to Macedonia and help us.’ 10When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them.
11 We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12and from there to Philippi, which is a leading city of the district of Macedonia and a Roman colony. We remained in this city for some days. 13On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. 14A certain woman named Lydia, a worshipper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15When she and her household were baptized, she urged us, saying, ‘If you have judged me to be faithful to the Lord, come and stay at my home.’ And she prevailed upon us.

Background: Paul had been travelling with Barnabas, interpreting for gentile communities the decisions the apostles at Jerusalem have made around gentile converts and circumcision. Barnabas wanted to revisit the older communities with John Mark, who was a less than faithful convert. Paul wanted to break new ground, so they separated. Then Paul took up with Timothy and Silas.

In the verse before the lectionary reading it is clear that Paul is not in charge of his itinerary. In verse 7 it says “they attempted to go into Bithynia, but the spirit of Jesus did not allow them”, so passing by Mysia, they went to Troas. During the night, Paul had a vision…”

That vision is found in verse 9, where Paul receives a call to go to Macedonia “Come over and help us.” In 1990 there was a poll of American Presbyterians, which revealed that over half of the church said they had had a vision, but had never told anyone. Sometimes we are churches who lack vision, not because we don't have them, but because we never share them!
In verse 10, Luke switches to “we” from “they” though there is no indication he was there.
Paul went searching for place of prayer, meaning synagogue, on the sabbath. He was still making his first contact with Jewish communities, not gentile ones.
In verse 14, we read that Paul's vision was a man, but the first convert was a woman! Mission was to Jews, but first convert was a gentile!
This is a passage where human longing for hope (Lydia's) and grace (God's) finally meet – she already has the hunger, when God meets her through Paul.

Question for Reflection: Is it coincidence or is God at work here?? Do we accept it at the time, or is it only in retrospect?

READ Revelations 21:10; 22-22:5

10And in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. 11It has the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal. 12It has a great, high wall with twelve gates, and at the gates twelve angels, and on the gates are inscribed the names of the twelve tribes of the Israelites; 13on the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14And the wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.
15 The angel who talked to me had a measuring rod of gold to measure the city and its gates and walls. 16The city lies foursquare, its length the same as its width; and he measured the city with his rod, fifteen hundred miles; its length and width and height are equal. 17He also measured its wall, one hundred and forty-four cubits by human measurement, which the angel was using. 18The wall is built of jasper, while the city is pure gold, clear as glass. 19The foundations of the wall of the city are adorned with every jewel; the first was jasper, the second sapphire, the third agate, the fourth emerald, 20the fifth onyx, the sixth cornelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. 21And the twelve gates are twelve pearls, each of the gates is a single pearl, and the street of the city is pure gold, transparent as glass.
22 I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. 22Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb 2through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. 3Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; 4they will see his face, and his name will be on their foreheads. 5And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign for ever and ever.

The setting for this passage is literally "heaven on earth."
Note how in verse 22, there is no temple, meaning there is no need for religious institution, God/the Lamb are their light of faith.
Verses 24-5 contrast with verse 27, universal hope versus exclusion. Yet everyone, regardless of nation (universal), who does what is faithful (exclusive), will be in the new creation.
In 22:2, we read about the river and the tree of life, with 12 kinds of fruit (In numerology, 12 represents completeness, or abundant blessing). The image is reminiscent of the Garden of Eden. In 22:4, it says humans can see the face of God, unlike Moses and others who always remained sheltered from seeing God, for fear of death. Verse 5 reveals that there will be no more death.

Question for Reflection:

If this is a vision of God's ultimate intention for creation, do you understand it metaphoricly or literally?

READ Psalm 67:

To the leader: with stringed instruments.

A Psalm. A Song.

1May God be gracious to us and bless us

and make his face to shine upon us, Selah

2that your way may be known upon earth,

your saving power among all nations.

3Let the peoples praise you, O God; let all the peoples praise you.
4Let the nations be glad and sing for joy,

for you judge the peoples with equity

and guide the nations upon earth. Selah

5Let the peoples praise you, O God; let all the peoples praise you.
6The earth has yielded its increase; God, our God, has blessed us.

7May God continue to bless us; let all the ends of the earth revere him.

Verse 1 is a famous verse, used in blessings and benedictions.
The meaning of the word "Selah" is unclear. It could mean a musical interlude, or stop and listen, or could be directions to choir master. Of the 39 psalms dedicated “to the choir master”, 31 contain the word “selah”.

Verses 3, 5 are a repetitive chorus.

This Psalm has an interesting structure:
A) "may God bless”
B) refrain
C) reason for praise - God's love is universal!
B) refrain

A)“may God continue to bless”

Question for Reflection: How are we living out the reality that God's work of salvation is for the whole world? How is it reflected in our ministry and mission?

We close with prayer:

O God, be gracious to us and bless us and shine your face upon us!

Make your way known upon earth - your saving power on governments and political leaders everywhere! Let the people at CIDA and Match International and Kairos and the Canadian Federal Government and the Opposition praise you! Let ALL the people praise you!

Let the nations be glad and sing with joy, for you love all peoples with equity, regardless of their stance on women's reproductive rights. And you guide the nations upon the earth, even though they sometimes refuse to be guided by your compassion, and are led by ideology. Let the people who read the newspapers and listen to the radio and tune into the television and internet newscasts and everyone who thinks about politics praise you! Let ALL the people praise you! O God, be gracious to us and bless us and shine your face upon us! Amen

Readings for Easter 4C Sunday April 25 - posted late!

2010-04-29T10:06:00.005-04:00

Take a moment to centre yourself in prayer:

O God of resurrection, rise up in our hearts. Lift us when we are too weak to live as disciples, lead us to living waters when we are thirsting for hope, welcome us into the abundance of your joy. Open your words to us, that we might be inspired, comforted, challenged and strengthened. For we live our lives in your name, Amen

This Sunday is traditionally called “Good Shepherd Sunday”. Every year the psalm that is used is the 23rd Psalm “The Lord’s My Shepherd.”

Marcus Borg suggests there are different ways to approach scripture – One of these approaches, he calls Sacramental, a word we associate with baptism and communion. He is suggesting that sometimes scripture symbolizes much more than what the words actually contain… Think of a reading of the Christmas story, or Love is patient, love is kind... at a wedding, or the 23rd Psalm in a hospital room or at a memorial service. The reading directs our hearts and minds towards something BEYOND.

Question for Reflection: Can you think of a scripture passage that is “sacramental” for you?

The 23rd Psalm can be one of those readings… but it might depend on which version you know best! Contrast a "traditional" translation with one from the 20th century:

King James Version
1 The LORD is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

The Message:
God, my shepherd! I don’t need a thing.
You have bedded me down in lush meadows, you find me quiet pools to drink from.
True to your word, you let me catch my breath and send me in the right direction.
Even when the way goes through Death Valley, I am not afraid when you walk at my side. Your trusty shepherd’s crook makes me feel secure.
You serve me a six-course dinner right in front of my enemies;
You revive my drooping head; my cup brims with blessing.
Your beauty and love chase after me every day of my life.
I’m back home in the house of God for the rest of my life.

The traditional reading may be “sacramental”, but a newer one might shed new light on your understanding.

The Good Shepherd image is popular but can be mystifying if we don’t understand shepherding. A good reference to check out is A Shepherd looks at Psalm 23 by Phillip Keller, Zondervan Books, 1970.

In his notes about verse 2, Keller says that there are 4 things sheep need before they will lie down and get the rest they need: They need to be: free from fear; free from friction or conflict within the flock; free from pests, like flies or parasites; free from hunger.

In verse 3, Keller reflects how one source for clean water is the dew on the early morning grasses. The shepherd needs to be an early riser to get the sheep on their feet so that they can drink dew before it evaporates.

A “cast” sheep can not stand up after lying down and rolling over, it will suffocate if left lying down to long. The sheep needs constant attention in case it needs rescue, restoration - the good shepherd "restores my soul."

All the gospel readings for Easter 4 are taken from John 10. This year we READ John 10:22-30.

For John one of the dominant themes was proving that Jesus is the Messiah, so he uses imagery from the prophets and psalms to show Jesus “fulfilling” the hope of Israel through traditional Jewish festivals.

In verse 22, John refers to the "Festival of the Dedication", probably the annual re-dedication of the temple in celebration of the Maccabean victory in 164 BCE (what we call Hanukkah!) throughout the gospel, John mentions a series of Jewish festivals, giving them new meaning with Jesus’ actions. The focus shifts from God working through the temple, to God working through the Messiah. Clearly there is an anti-Jewish bias in John's gospel. We should be careful to note that John's conflict was not with all Jews, but with the powerful and corrupt temple authorities whom John felt had distorted God's truth.

In verses 25-6, Jesus' turns the the question about his authority back on his opponents. The real question is not who Jesus is, but whether they have faith.
All questions to Jesus about identity and authority are almost always answered by proving what he does – in this case, the proof is that what he does, he does in unity with God.

Question for Reflection: How do others see our “oneness” with God?

In Easter 4, the epistle reading always has some reference to shepherds

READ Revelation 7:9-17

Who is the multitude that is speaking?
Rev 7:1-8 shows 144,000 – twelve thousand from each of the twelve tribes of Israel. This gathering is symbolic of the fulfilment of Israel’s eschatology. The “multitude”in v.9, however, seems much more general, “drawn from every nation”. John is suggesting that salvation is not only for Israel, but for faithful people of every nation. It probably refers to the martyrs “washed in the blood of the Lamb”.
Verse 14 mentions “the great persecution” or “ordeal”. This is probably not in reference to the official persecution of Rome under Nero, yet many at this time suffered for following Jesus.

Question for Reflection: How do we “bear witness” to our faith? What is persecution today and are we willing to witness in spite of it?

READ Acts 9:36-43
After Paul begins his leadership role in the church, Peter doesn’t just fade into background – his power increases as is seen in today’s story. Both Peter and Paul are necessary. Interpreters describe their relationship as the “warp” and the “weft” of the Christian faith.

Peter follows the lead of Jesus, and the prophets before him (Luke 5:17-26; 1 Kings 17:17-24; 2 Kings 4:19-37), establishing his authority by his deeds, and unity with God through Jesus.

Joppa is the modern Jaffa, in Isreal, its meaning is beautiful.
The harbor for the area has been ruled by Egyptians, Philistines, the tribe of Dan. Under Herod, it was a lesser port than Caesarea, and was known to be fiercely Jewish until the destruction of Jerusalem.

It was one of the first Christian communities outside Jerusalem, and the site of Peter’s dream about God's impartiality. Tabitha is specifically described as a disciple, with a feminine form of mathetes (disciple) - matheria.
She was devoted to good works, very valuable in the community, a lynch-pin. She may have been a widow herself, but clearly she stood up for widows, who were a very vulnerable population, dependent on their community' generosity.
As early church develops we have clear lines of leadership, based on a hierarchy of gifts.
But Tabitha's story reminds us that the church would not have survived if it were not for the workers who cared for others in the most basic way

The emphasis here is not just on Peter, but on the community that called on him – a community that believed in resurrection, and that reached out for hope even in the face of death
If a community has faith, even when we lose significant volunteers, new "tabithas" will always rise up out of the family of faith.

Question for Reflection: With church numbers declining (overall) where do we see Tabitha's spirit still rising in our midst?

Closing Prayer:
O God, help us rise up with life-giving acts:
We pray for all in need of healing, for those who need relief from illness or worry or fear, for comfort from past abuse, for good news for those who sorrow.
O God, help us rise up with life-giving acts:
We pray for the ordinary work of each day, for faith as we prepare meals, tend our homes, care for others, correspond with friends, employ our hands, hearts and minds.
O God, help us rise up with life-giving acts:
We pray for the fabric of this community, for all that holds us together and the thread of your grace woven into our lives and community. May we wrap the world with your loving ways. For we pray in the name of Jesus, who gives life to us, Amen.

Readings for May 2, 2010: Easter 5C

2010-04-27T12:08:00.007-04:00

Acts 11:1-18 • Psalm 148 • Revelation 21:1-6 • John 13:31-35

A New Creation: This tapestry includes all the colours of the new heaven that are presented in Revelation 21. Take a moment to center yourself as you prepare to reflect on this week's Scripture.

Prayer: Alpha and Omega, First and Last, glory outshining all the lights of heaven: pour out upon us your Spirit of faithful love and abundant compassion,so that we may rejoice in the splendor of your workswhile we wait in expectation for the new heaven and the new earth you promisewhen Christ shall come again. Amen.

Acts 11:1-18

Peter has been in the coastal area northwest of Jerusalem, an area where there are already believers of Jewish origin. Up the coast, in Caesarea Philippi, Cornelius (an officer in the Roman army, a Gentile) has seen a vision in which a messenger from God has told him to send for Peter. As Peter has approached the town, he too has seen a vision: of “the heaven opened and something like a large sheet coming down, being lowered”. In the sheet are “all kinds” of animals. A voice has said: “Get up, Peter; kill and eat” meaning eat of animals forbidden by Jewish law. At Cornelius’ house, he has told the assembled company (both Jews and Gentiles): “You ... know that it is unlawful for a Jew to associate with or to visit a Gentile; but God has shown me that I should not call anyone ... [ritually] unclean”He has summed up the good news, telling them that “God shows no partiality” The Holy Spirit has come on all who hear the word and many, including Gentiles, have been baptized.
Word of this event has reached Judea, where there are believers of Jewish origin (“circumcised believers") who ask why he has broken Jewish law by visiting and eating with Gentiles. Peter explains: not chronologically but from the viewpoint of God’s plan of salvation. (The word translated “brothers”, denotes close kinship, in the Christian community.) Just as the Holy Spirit came on the apostles at Pentecost (“at the beginning”, ) so it “fell upon them”, Cornelius’ household. In a post-resurrection appearance, Jesus predicted Pentecost . Peter defends his actions: God gave them the “same gift” when they believed as he gave us when we came to faith. Peter’s critics accept this explanation; God is working in a new way; even Gentiles who turn to God will receive eternal “life”.

Reflection: In this story, a huge barrier is set aside. The Book of Leviticus establishes the foods that the faithful can eat. But now these rules are set aside so that dietary laws will not hinder all people from embracing the gospel.

What people do we exclude from the gospel's embrace?

What rules or practices do we hold onto that may create a barrier, keeping people from God, from coming into our communion?

>I recently visited an Anglican Church in Toronto that was remarkably open. They were self identified as "queer friendly"; they had a rainbow triangle on thier sign; being in the heart of an urban center they were open to street people who came and went during the service, some sleeping through it all; the service was led by all kinds of people so that it waas hard to know who the clergy were; they provided lunch afterwards and the food was dairy free and gluten free... They had knocked down may barriers and yet in the homily they were challenged to see that some were outside their church because they were not flexible in how they did things...(!)

>Another story: Someone shared with me how, when their children were young, children never came into the sanctuary on Sunday mornings. This was in 1984. Today their grandchildren are in church each week. That's a big shift.

What do we do to include others? What have we changed? What still needs attention?

Revelation 21: 1-6

Revelation is the last book of the Bible and is in a way a summary of the whole of the Bible. It is an apocalypse, a vision which foretells the future and presents an understanding of the past. It tells of the struggle between good and evil, and the ultimate victory of Christ. Writing in symbolic language, its author urges Christians to keep faith in a period of persecution. It is hard to understand because we have to work to decode it, to understand the meaning of its symbols .

Our reading is from John’s record of his vision of the end-times. He has told of the destruction of the old city, Babylon (code name for Rome) and of the old heaven and earth ;the ungodly have been driven off to punishment .Only the godly, a remnant, remain. Isaiah in Chapters 65 and 66 predict that all creation will be renewed, freed from imperfections and transformed by the glory of God.

Now John sees the new creation. The “sea” ,a symbol of turbulence, unrest and chaos, is no more. He sees “the new Jerusalem” ,probably not made with bricks and mortar, “holy”, of divine origin, beautiful and lovely as a “bride”. (Marriage is a symbol of the intimate union between the exalted Christ and the God's people. John hears “a loud voice” interpreting the words of verse 2 : God again comes to “dwell” (be present spiritually) with “his peoples”. Sorrow, death and pain - characteristics that made the old earth appear to be enslaved to sin – will disappear .God, “seated on the throne”, speaks in : God will do everything described in verse 1 to 4; God is sovereign over all that happens in human history. (“Alpha” and “Omega” are the first and last letters of the Greek alphabet, so God encompasses all.) God will give the gift of eternal life to all who seek it.

Reflection: This passage is often used at funerals. God with the people. Death and mourning and tears done. Alpha, and Omega, Beginning and End. All is well.

What do you think the kingdom of Heaven looks like? What do you hope for in the end? How do you feel when you think of God coming close to be with you?

John 13:31-35

Jesus is preparing his followers for his departure. After the Last Supper, he has washed the feet of his disciples, a symbol of servanthood. Peter has misunderstood Jesus’ action; Jesus has told him that to share in Christ requires that Jesus be his servant as well as his master. Peter will understand “later” (v. 7): when Jesus is on the cross. Jesus has said, “you are clean, though not all of you” (v. 10). Then, generalizing, he says that, per his example, each Christian is to be a servant to every other (v. 14). Jesus has predicted his betrayal (vv. 18, 21); he has shown Peter and the disciple “whom Jesus loved” (v. 23) who this will be. Judas (“he”, v. 31) has gone out into the “night” (v. 30) – a symbol of the dark deed he is about to commit.

The glorification (revelation of the essence of) the “Son of Man” (v. 31), the ideal human, Jesus, is already in progress; the Father is already being revealed in him. The Father has been revealed (“glorified”, v. 32) in Jesus, so Jesus is a way of seeing God now (“at once”). In John and 1 John, Jesus calls his faithful followers “little children” (v. 33). Jesus tells them that his time on earth with them is very soon to end. They cannot join him in heaven now, but he “will come again and will take you to myself” (14:3). Judaism required one to love one’s neighbour as oneself (Leviticus 19:18). Jesus’ commandment is “new” (v. 34) in that, in his self-offering, he is model of, motive for, and cause for, loving one another. Mutual love will show who follows Christ.

Reflection:

Where I am going, you cannot come." The Ascension, impending. But interesting words. Where can we go that Jesus goes? He wants us to follow him in most of the places he goes. Can we? Should we? Will we?

New commandment: Love one another. That's how people will know you are followers of Jesus. think of the old camp song "And They'll Know We Are Christians By Our Love", from this text. I'm afraid that my life doesn't always confirm that. I think about ends and means. The end: our Christian identity is visible. The means: love. In this case, Jesus suggests we can't get the end we desire, to be known as disciples, except by the means of loving as he has loved. And how has he loved?

Readings for April 18, the Third Sunday of Easter

2010-04-13T11:08:00.008-04:00

Acts 9:1-6, (7-20) • Psalm 30 • Revelation 5:11-14 • John 21:1-19

A prayer to begin:
God of victory over death,your Son revealed himself again and again,and convinced his followers of his glorious resurrection.Grant that we may know his risen presence,in love obediently feed his sheep,and care for the lambs of his flock. Amen.

Acts 9:1-20
Luke has told us earlier in the book that in Jerusalem “Saul was ravaging the church by entering house after house; dragging off both men and women, he committed them to prison.” Now we see his great transformation: from persecutor to evangelist. At the time, Jews often had two names: a Semitic one (Saul) and a Roman or Greek one (Paul). The Empire granted Jewish authorities the right to extradite their own from beyond Palestine. Those “who belonged to the Way” were Jewish Christians; they worshipped in synagogues. In the early days, Christianity was known as “the Way”. Paul later called the glory of God (or Christ) a “light” Verses 4 and 5 make it clear that in persecuting members of the Christian flock, Paul persecuted Christ.
In verse 7 the Greek suggests that Saul’s companions heard the sound of the voice but not what was said. God commands “Ananias” , a leader of the followers in Damascus, to seek out Saul to restore his sight. Naturally, Ananias is fearful, Saul being a known enemy of Christians. Through Ananias, God restores Paul’s sight; Paul receives the Holy Spirit and is baptised, thus becoming a member of the Church.

Reflection:

"any who belonged to The Way" - The Greek is hodos, which means Way as in path or road, a highway. What does that say - our faith is the road we are on?!
"I am Jesus, whom you are persecuting." Think of Matthew 25:31-45 - Jesus is the one who is impacted by our actions, be it positively or negatively. Do we really believe this - if we did would we would stop doing some of the atrocious things we do to one another.."
"He is an instrument I have chosen to bring my name before Gentiles and kings and before the people of Israel." How hard it must have been for Ananias to trust God's plan in this case. But how comforting it should be, or challenging, to realize that God always picks the least likely, the least equipped, the least sensible to carry about God's plans.
"something like scales fell from his eyes" - I think of the Chronicles of Narnia: The Voyage of the Dawn Treader, where Eustace Scrubb is turned into a dragon, a symbol of his misdeeds. To become a human again, he has to get rid of the dragon skin - he tries to peel it off himself, but can't get deep enough. Aslan (read Jesus), has to tear deeply into Eustace's flesh to get all of the old scaly skin away...

Psalm 30
The psalmist clearly praises God for his recovery from grave illness, but this psalm may also be allegorical: its title says that it was sung at the dedication of the Temple, which was desecrated in 164 BC and rededicated in 161 BC. “Sheol”, “the Pit" in verse 3 was thought of as a place under the earth where the dead existed as mere shadows. In verses 4 and 5 the psalmist invites all present to join in giving thanks. In verses 6 to 10, he recounts what happened to him. He had felt perfectly secure and healthy but he fell from God’s favour (God “hid from him) – he became ill. Feeling near death, he prayed to God, pointing out that if allowed to go the Sheol, no one, not even God, could hear him. God did hear his prayer and restored him to health and favour: his sorrow was turned to joy, even to liturgical “dancing”. He will praise God for the rest of his life.

Reflection:

How does the image of God in this psalm make you feel?- pleading with God to care and act, trying to convince God to act by appealing to God's desire to have more people to worship God ... The Psalmist in his despair creates a negative view of God
"Weeping may linger for the night, but joy comes with the morning." A wonderfully evocative verse
"You hid your face." - to think of God turning God's face from us. Devastating - like an eclipse darkening the earth. Does God turn from us or is this our perception when we turn from God? in other places in Scripture we are told that there is no where where we can run from God.

Revelation 5:11-14
This book is an inspired picture-book, intended to make a powerful appeal to the reader’s imagination. Using a literary genre known as apocalyptic, John gives us an insight into what will occur at the end of the current era. In his vision, he sees God’s throne and the heavenly scene around it and hears the praises sung there. He describes the glory of God in terms of precious gems .Around God’s throne are “twenty-four elders” (perhaps the twelve Old Testament patriarchs and the twelve apostles), so an image of the ideal Church. As in a Roman court, God’s counsellors are “seated”: they share in ruling and judging. “lightning” and “thunder” express God’s majesty. The “seven spirits” before the throne may be the seven angels of high rank, as in 1 Enoch, a non-biblical apocalyptic book. Tobit speaks of Raphael as “one of the seven angels who ... enter before ... the glory of the Lord”. The “sea of glass” a valuable commodity in John’s day, suggests the distance between humans and God, even in heaven. The “four living creatures” around the throne are angelic beings representing the whole of creation (Ezekiel 1); they are God’s agents who watch over all of nature and symbolize what is most splendid about animals: nobility (lion), strength (ox), wisdom (human), and oversight (eagle). Representing earthly beings, they continually praise God as ruler of history (or time). He will restore (or liberate) creation .They are joined by the “elders” (4:10), representing heavenly beings, who acknowledge God’s superior power by placing their crowns “before the throne” – that all power comes from God.
Next a “scroll” is presented – a record of God’s plans for the end-time. No one is found worthy to open the scroll and reveal its contents , but finally, one is revealed, “a Lamb” , representing Christ.
In a scene reminiscent of the honours given to a Roman emperor, large numbers sing of Christ’s worthiness to disclose God’s plans. There are seven honours he is worthy to receive : the first four (“power ... might”) concern his dominion; the others express the adoration of those present. The “Lamb” and the Creator (“the one” ) are equal in majesty. All creatures in heaven and on earth certify this to be true (“Amen” ).

Reflection:

What does this passage say about God? About Jesus?
Imagine being part of this scene. How do you feel?
Are there any worship services or gatherings or concerts or events that this scene brings to mind?

John 21:1-19
Since his resurrection, Jesus has twice appeared to the disciples in the house where he hosted the Last Supper. Now he appears to six disciples near the Sea of Galilee (“Tiberias”). Led by Peter, they go fishing but catch nothing. When they return to the shore in the morning, Jesus is there. When he invites them to cast their net again, they catch many fish .One (probably John) recognizes him now ;the others do later. . In John Chapter 6, the Feeding of the Five Thousand, Jesus has blessed a meal of bread and fish. (The significance of “a hundred [and] fifty-three”, in verse 11 is unknown)
Jesus asks Peter about his love for him.Peter avoids comparisons with “these”, the other disciples. Jesus asks three times – a reversal of Peter’s denial of him; each time Jesus tells him: feed/tend my lambs/sheep. Verse 18 begins with a proverbial saying: in old age, we lack the mobility and freedom of movement we had when young. But Peter’s life will be cut short: he will either be bound a prisoner, or be crucified (“stretch out ...”). In Chapter 13 Peter offers to follow Jesus even to laying down his life for him. Now Jesus says: “Follow me”. Tradition says that Peter was crucified too.

Reflection:

Jesus eating is a suggestion of his physical resurrection, as opposed to spiritual resurrection. he is no ghost, not an apparition.
Jesus once called some of his followers when they were fishing - then there nets were breaking, now they do not despite the large catch. Then he called them to follow him - here he does again, to Peter.He also shared the meal of bread and fish with them when he fed the 5000.
They are again by the sea, on the water, where so much ministry has taken place, where so much meaning is attached.
Another Chronicles of Narnia tie-in, also from Voyage of the Dawn Treader. At the very end of the book, when the gang is finally approaching the Eastern end of the world, they see a lamb who is cooking fish for them to eat, who turns into Aslan before their eyes, who is the Christ figure.
"Do you love me more than these?" What these? The disciples?
Some commentators suggests that Jesus asking Peter three times and Peters confirmation of love is a reversal of Peter's thrice denial of Christ before his crucifixion. He has come full circle - his shortcoming is turning into a strength - he can be the leader of the new church that Jesus needs him to be. "Follow me."

Preparing for Easter Sunday, April 4, 2010

2010-03-24T15:04:00.010-04:00

Take a moment to centre yourself in prayer:

Holy God, you have opened our hearts to hear your Word, and our mouths to proclaim your truth. Open our eyes this day to see in the symbols of our faith the revelation of your love. Through Jesus the healer, the teacher, the savior, the crucified, may we truly become the body of Christ, in our world so full of crosses and broken hearts. We pray in his name, and in you, our Creator, and in the holy Spirit, who gives us the power of faith to overcome all obstacles, Amen.

********

The readings for Sunday skip past the realities of Good Friday, and parachute us right into the happy-ending Easter story. To appreciate what choices led Jesus to resurrection, we begin by focussing on some of the scripture readings and symbolism of Holy Week:

1) READ Luke 19:45-48

Then he entered the temple and began to drive out those who were selling things there; and he said, ‘It is written,“My house shall be a house of prayer”; but you have made it a den of robbers.’
Every day he was teaching in the temple. The chief priests, the scribes, and the leaders of the people kept looking for a way to kill him; but they did not find anything they could do, for all the people were spellbound by what they heard.

Now imagine a bag of coins scattered on the temple floor...

How desireable money seems in the midst of everyday life, but how inappropriate to make profit our focus in the house of God. What is your focus in God’s house of prayer?
silent meditation

2) READ Luke 22:7-23, 31-34

Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. So Jesus sent Peter and John, saying, ‘Go and prepare the Passover meal for us that we may eat it.’ They asked him, ‘Where do you want us to make preparations for it?’ ‘Listen,’ he said to them, ‘when you have entered the city, a man carrying a jar of water will meet you; follow him into the house he enters and say to the owner of the house, “The teacher asks you, ‘Where is the guest room, where I may eat the Passover with my disciples?’ ” He will show you a large room upstairs, already furnished. Make preparations for us there.’

So they went and found everything as he had told them; and they prepared the Passover meal. When the hour came, he took his place at the table, and the apostles with him. He said to them, ‘I have eagerly desired to eat this Passover with you before I suffer; for I tell you, I will not eat it until it is fulfilled in the kingdom of God.’ Then he took a cup, and after giving thanks he said, ‘Take this and divide it among yourselves; for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.’ Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, ‘This is my body, which is given for you. Do this in remembrance of me.’ And he did the same with the cup after supper, saying, ‘This cup that is poured out for you is the new covenant in my blood. But see, the one who betrays me is with me, and his hand is on the table. For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!’ Then they began to ask one another which one of them it could be who would do this. ‘

Now imagine a goblet and loaf of bread…

The original communion service was a celebration of Passover, which commemorates the Israelites’ escape from slavery. What is the liberation that Jesus offers us?
silent meditation

3) READ Luke 22:39-53

He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. When he reached the place, he said to them, ‘Pray that you may not come into the time of trial.’ Then he withdrew from them about a stone’s throw, knelt down, and prayed, ‘Father, if you are willing, remove this cup from me; yet, not my will but yours be done.’ Then an angel from heaven appeared to him and gave him strength. In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground. When he got up from prayer, he came to the disciples and found them sleeping because of grief, and he said to them, ‘Why are you sleeping? Get up and pray that you may not come into the time of trial.’
While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; but Jesus said to him, ‘Judas, is it with a kiss that you are betraying the Son of Man?’ When those who were around him saw what was coming, they asked, ‘Lord, should we strike with the sword?’ Then one of them struck the slave of the high priest and cut off his right ear. But Jesus said, ‘No more of this!’ And he touched his ear and healed him. Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, ‘Have you come out with swords and clubs as if I were a bandit? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!’

Now imagine a flowering branch from a garden…

It is in the most beautiful place that Jesus felt the abandonment of his friends and isolation even from God. Yet, even in that stark experience of aloneness, he did not turn away from his purpose. Where did he find his courage?
silent meditation

4) READ Luke 22:54-23:25

Then they seized him and led him away, bringing him into the high priest’s house. But Peter was following at a distance. When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. Then a servant-girl, seeing him in the firelight, stared at him and said, ‘This man also was with him.’ But he denied it, saying, ‘Woman, I do not know him.’ A little later someone else, on seeing him, said, ‘You also are one of them.’ But Peter said, ‘Man, I am not!’ Then about an hour later yet another kept insisting, ‘Surely this man also was with him; for he is a Galilean.’ But Peter said, ‘Man, I do not know what you are talking about!’ At that moment, while he was still speaking, the cock crowed. The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, ‘Before the cock crows today, you will deny me three times.’ And he went out and wept bitterly. Now the men who were holding Jesus began to mock him and beat him; they also blindfolded him and kept asking him, ‘Prophesy! Who is it that struck you?’ They kept heaping many other insults on him.
When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. They said, ‘If you are the Messiah, tell us.’ He replied, ‘If I tell you, you will not believe; and if I question you, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God.’ All of them asked, ‘Are you, then, the Son of God?’ He said to them, ‘You say that I am.’ Then they said, ‘What further testimony do we need? We have heard it ourselves from his own lips!’ Then the assembly rose as a body and brought Jesus before Pilate. They began to accuse him, saying, ‘We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.’ Then Pilate asked him, ‘Are you the king of the Jews?’ He answered, ‘You say so.’ Then Pilate said to the chief priests and the crowds, ‘I find no basis for an accusation against this man.’ But they were insistent and said, ‘He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.’ When Pilate heard this, he asked whether the man was a Galilean. And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. He questioned him at some length, but Jesus gave him no answer. The chief priests and the scribes stood by, vehemently accusing him. Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. That same day Herod and Pilate became friends with each other; before this they had been enemies. Pilate then called together the chief priests, the leaders, and the people, and said to them, ‘You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. I will therefore have him flogged and release him.’ Then they all shouted out together, ‘Away with this fellow! Release Barabbas for us!’ (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) Pilate, wanting to release Jesus, addressed them again; but they kept shouting, ‘Crucify, crucify him!’ A third time he said to them, ‘Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.’ But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. So Pilate gave his verdict that their demand should be granted. He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.

Now imagine a crown of thorns…

It is one thing to have a crowd of strangers turn their coats and welcome Jesus at the beginning of the week, only to condemn him a few days later, but Peter, Jesus’ trusted companion? Should this lack of faith condemn Peter forever? What burdens of guilt do you still carry?
silent meditation

5) READ Luke 23:26-56

As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. But Jesus turned to them and said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For the days are surely coming when they will say, “Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.” Then they will begin to say to the mountains, “Fall on us”; and to the hills, “Cover us.” For if they do this when the wood is green, what will happen when it is dry?’
Two others also, who were criminals, were led away to be put to death with him. 33When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. Then Jesus said, ‘Father, forgive them; for they do not know what they are doing.’ And they cast lots to divide his clothing. And the people stood by, watching; but the leaders scoffed at him, saying, ‘He saved others; let him save himself if he is the Messiah of God, his chosen one!’ The soldiers also mocked him, coming up and offering him sour wine, and saying, ‘If you are the King of the Jews, save yourself!’ There was also an inscription over him, ‘This is the King of the Jews.’
One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ Then he said, ‘Jesus, remember me when you come into your kingdom.’ He replied, ‘Truly I tell you, today you will be with me in Paradise.’ It was now about noon, and darkness came over the whole land until three in the afternoon, while the sun’s light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, ‘Father, into your hands I commend my spirit.’ Having said this, he breathed his last. When the centurion saw what had taken place, he praised God and said, ‘Certainly this man was innocent.’ And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things. Now there was a good and righteous man named Joseph, who, though a member of the council, had not agreed to their plan and action. He came from the Jewish town of Arimathea, and he was waiting expectantly for the kingdom of God. This man went to Pilate and asked for the body of Jesus. Then he took it down, wrapped it in a linen cloth, and laid it in a rock-hewn tomb where no one had ever been laid. It was the day of Preparation, and the sabbath was beginning. The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. Then they returned, and prepared spices and ointments. On the sabbath they rested according to the commandment.

Now imagine a candle blowing out…

In moments of deepest despair, what is it that keeps us going?
silent meditation

Easter readings:

READ John 20:1-18

As we shift from the readings of Holy Week to Easter Sunday, it is good to begin with Mary’s story from the gospel of John. There is a good, long transition between grief and joy in this account of the resurrection.

Mary was alone when she came to the tomb, and it was still dark, still somber in the shadow of her grief. She found the stone rolled away, and the tomb empty.
- In the story where Lazarus was raised, the stone needed to be rolled away by human hands, but in this resurrection, the stone was already moved by unseen power.
- Lazarus’ gravecloths needed to be unwound, but Jesus’ cloths never left the tomb.

Question for Reflection: What are your experiences of cemeteries – do you find them peaceful, or unnerving? Does the Easter story influence your thoughts about death?

Mary feared the worst (graverobbers?), and sounded the alarm, bringing Peter and “the beloved disciple” to the tomb. John’s detailed description of who got there first, etc, and gives us an idea of the competition between followers of Peter and John in years to come. They witnessed the empty tomb and each drew their own conclusions.

Verse 9 suggests that neither one understood fully, for they did not know “the scripture”, John implying how Jesus fulfilled the law and the prophets.

Mary was left alone at the graveside to witness the arrival of two “angels” who asked her a question, but she was too distraught to seek answers from them. Breaking away from their brightness, she turned away and encountered a very human figure – a gardener, she thought, who might know where Jesus’ body had been taken. When he spoke her name, she recognized him as “rabbouni”, her teacher.
- In John 10:14, Jesus taught that as the good shepherd, he knew his flock by name and that they would recognize his voice.

Rather than trying to hang on to him, Jesus told Mary to go and tell his “brothers” what she had seen. It was important for her to understand this was not the end of the story: he needed to ascend, and he needed ALL the disciples to continue the witness. The story of the resurrection is not just past history, but a commissioning to go forth faithfully into the unknown future.

Question for Reflection: In what ways do you “witness” to resurrection in your life?

READ Isaiah 65:17-25

A passage likely written after the Jews have left their exile in Babylon/Persia and returned to Jerusalem. It reflects their high expectations of what a “faithful people” could become as a nation. In this passage, clearly, God is at the root of the New Creation. This will transform not only the land and their circumstances but the people as well.

In this passage, as in the Easter story, there is a sense of optimism which we read cynically, knowing that their promise has not been fulfilled… yet! They are reminders to all of us that we are still God’s promise in the making.

Question for Reflection: How can we embody this new life in the midst of our day to day realities?

READ Acts 10: 34-43

The setting for this passage is Peter’s response to Cornelius, a Roman who had been convinced in a vision by an angel to speak to Peter and learn from him. Peter had had his own vision, one where God asked him to eat foods that were considered ritually unclean. Because of that vision, Peter has figured out that God did not create the boundaries between different groups that Peter has always observed as a Jew. He then goes on to testify to his understanding of Jesus Christ:
- God anointed Jesus with Spirit and power;
- Jesus healed the sick and exorcized demons;
- He was crucified by Rome;
- God raised him and showed him to some of his followers, even eating and drinking with them to prove it was a physical resurrection;
- They are now commissioned as witnesses;
- Everyone who believes in Jesus receives forgiveness through him.

The Christian gospel in a nutshell!

Question for Reflection: If you had to explain your faith to someone who had never heard of it before, what words or images would you use?

Closing Prayer:
based on Psalm 118 – a psalm used in Passover celebrations:

O God, we give you thanks, for you are good; your steadfast love endures forever.
You have always been our strength and our support; but now you have become our hope for all time. We sing glad songs in our homes and on our journeys, for your hand opens to us, and raises us to new life! You have not given us up to death, but open for us the gates of righteousness. We will enter and give thanks to God! For this is your doing, marvelous in our eyes. This is the day that our God has made, let us rejoice and be glad in it! Amen

Palm and Passion Sunday: Part 2

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Passion Readings:Isaiah 50:4-9a • Luke 22:14-23:56

We now consider some of the readings for the Passion.

Prayer: Life-giver, Pain-bearer, Love-maker,day by day you sustain the weary with your word and gently encourage us to place our trust in you.

Awaken us to the suffering of those around us;save us from hiding in denials or taunts that deepen the hurt;give us grace to share one an other's burdens in humble service. Amen.

Isaiah 50:4-9

"The tongue of a teacher, that I may know how to sustain the weary with a word." Sustaining the weary with a word. That's a gift; that's power. Who can accomplish this feat? Isaiah, apparently! Isn't this part of what we do in the Christian community, speaking the Word on Sunday, in readings, in sermon. With God's Word, we can sustain the weary. Have you ever been sustained by a word, a kind word , a hopeful word...?
"I gave my back . . . and my cheeks . . . I did not hide the face." Let us not think that there is nothing of Jesus' 'turn the other cheek' teaching in the Old Testament, that the OT only speaks of 'an eye for an eye' - this passage show us its just not so.
"I have set my face like flint." Jesus is said to have set his face like flint as he walks towards Jerusalem. Can you think of a time when you have done this, been determined, steadfast, resolute as you take on a challenge

Luke 22:14-23:56

I guess you have to ask: why is this huge, all encompassing text read on Palm Sunday when much of this material will be included later in Holy Week? The answer, on the practical side, is that is many in our congregations won't be back again until Easter Sunday - won't be at Maundy Thursday or Good Friday. They need to know how we get from Palm Sunday to Easter Morning. Imagine a Christianity that went from Palm celebrations to easter celebrations. What would be lost if we just skipped the betrayal and passion and cross?

And also, there is something profound in the contrast of starting a service with the joy of the Palms and then ending with the reality of the cross.

This text as a whole is almost too huge to comment on. It is to be read. reflected on. heard. Felt. Experienced. Try watching a movie version of this Biblical scene. I am partial to the the film: The Gospel of John - an excellent word for word film rendition of the gospel story.

"But all his acquaintances . . . stood at a distance, watching these things." I wonder what was going on in their minds as they watched. Horror? Shock? Helplessness? Overwhelmed? Giving up? Where would you be in that crowd? What would you be feeling?

From "Blessed is the king who comes in the name of the Lord" to "Crucify, crucify him." ...this speaks to the reality of who Jesus was and is, and particularly the reality of our struggle as humans to respond to him and his call to us.

Readings for Palm and Passion Sunday

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Palm Readings : Psalm 118:1-2, 19-29 • Luke 19:28-40

Passion Readings:Isaiah 50:4-9a • Psalm 31:9-16 • Philippians 2:5-11 • Luke 22:14-23:56 or Luke 23:1-49

Prayer for Holy Week
Compassionate God,your love finds full expression in the gift of Jesus Christ your Son,who willingly met betrayal and death to set us free.Give us courage to live faithfully in these days until we greet the glory of our risen Savior. Amen.

This Sunday marks the beginning of Holy Week. It begins with the triumphant entry of Jesus into Jerusalem. Let us look at the Palm Sunday readings first.

Psalm 118:1-2, 19-29
This is a Psalm of joy, of celebration and of thanksgiving. It is a song of entrance. Originally the psalm marks the entrance of someone, a king or a worshipper, as they enter the holy Temple in Jerusalem .

This Psalm presents a dialogue between someone who is on the inside and one who is entering. There is a reminder to the one coming in that all who enter need be righteous. This reflects the priestly understanding that all who approach the altar of God need to be pure.

Bind the festal procession with branches...These words reflect a liturgical rite. Branches are brought to the altar. In the feast of tabernacles, olive branches were used in worship

The stone that the builders rejected has become the chief cornerstone.This is the Lord's doing; it is marvelous in our eyes. These verses are frequently quoted in the New Testament, e.g. Matthew 21:42; Acts 4:11; 1 Corinthians 3:11; Ephesians 2:20; 1 Peter 2:7-8. They were very important for the early Church in their attempt to understand the rejection and execution of Jesus by his people.

Blessed is the one who comes in the name of the LORD. We bless you from the house of the LORD. This is a priestly blessing extended to those who are entering...

This Psalm with it branches and it s celebration of the entrance of one who is righteous, reflects the mood of Palm Sunday; Jesus enters Jerusalem and is greeted with palm branches strewn on his way.

Reflections:

"The stone that the builders reject has become the chief cornerstone." Such a powerful verse, used to describe Christ by the prophets. But good for us too: when others reject us, God accepts us. In God, we can become the cornerstone, not a rejected scrap. Hope!

"This is the Lord's doing." Giving credit where credit is due. We're not so good at that many times. What do we need to remember is "the Lord's doing."

"This is the day that the Lord has made." This is such a popular opening to worship. Why do we like this verse so much? It does a good job of reminding us of the fact that each day is God's precious gift to us.

“Come on in and disturb our perfect lives. You are the Christ for us today.” These words are from Benedictine Joan Chichester; they reflect the welcome that is to be extended to anyone who comes to our gate, our doorway. The righteous are welcomed. The rejected too. As Christ enters Jerusalem, so many come through our church doors. How do we welcome them?

Luke 19:28-40

The triumphant palm procession, reenacted around the world on Palm Sunday.

Jesus intended a demonstration as he approached Jerusalem.Luke draws this out for the readers in echoing Zecheriah 9 9-10 and in his redaction of Psalm 118.26. This is the blessing pronounced on pilgrims coming up to the temple for a festival now changed to King or Lord to highlight the belief that we are to presume the disciples believe themselves to be taking part in a coronation procession for a Messiah – the donkey stressing the non- military – the passive authority that will establish the universal kingdom of peace.

"Go into the village ahead of you, and as you enter it you will find tied there . . . " Not necessarily Jesus prophesying, as some have interpreted. Just Jesus telling them of the plans he has made ahead of time. We never seem satisfied with things just happening in the realm of the natural - we always seem to want to add a supernatural element to scripture, as if it is not powerful enough ...

"began to praise God joyfully with a loud voice for all the deeds of power they had seen" I wonder why it is we praise God ? So why praise God? Because God is God!? Because God does things for us? Because we want to stay on God's good side?"

saying, 'peace on earth'" Ironic that they would say these words what they really wanted was for Jesus to become a revolutionary leader, sword in hand. Peace for whom?

There is a dark backdrop to the celebrations of Palm Sunday. The readings for passion Sunday will be considered in the next post.

Lent 4 - readings for March 14, 2010

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What emotion do you perceive in the father's eyes?

Take a moment as you centre yourself in prayer:

O God of outstretched arms, you welcome us to times of deeper reflection – that we might find once again our wholeness and our peace in you. Expand our hearts, O God, breathe into our thinking, that we might find in your word, the courage to shape the world around us. Amen

READ Luke 15:1-3

Today’s gospel reading is the last parable in a series of 3 (including the lost sheep, lost coin) which portray God as seeking the lost. These first three verses give us the background of Jesus’ explanation – they contrast his understanding of “right relationship” according to certain “Pharisees and scribes.”

This is not an attack on all Jews – Amy Jill Levine writes that when Christians hear Pharisee, we think “evil, self-righteous, hypocrites” – that is Luke’s influence, not Jesus’. Luke rejected the Pharisees because they refused to follow Paul to Jesus.
- Jesus accepted their invitations to supper; and they warned him about Herod; so there was a certain collegiality between them.
- Jesus might have recognized they were good, holy people, and certainly did not condemn them personally, only an attitude of self-righteousness (in general)
- Amy Jill Levine even suggests that their over-abundance of faith overflowed and might even have helped the “sinners” that Luke shows them putting down.

Question for reflection:
Who would be our contemporary sinners and our contemporary Pharisees?

READ Luke 15:11b-24

What is the name usually given this parable? Prodigal Son. Yet the word prodigal means spending freely, even wastefully. So it could as well be called the parable of the Prodigal Father, who pours out his love in an abundant, wasteful way, like God.

Verse 11b: “There was a man who had two sons…” Think of similar stories of two brothers from Hebrew scripture and you will find family conflict: Cain and Abel, Ishmael and Isaac, Esau and Jacob – first century Jewish ears were primed for conflict to follow.

v. 12 – Inheritance was usually divided in 3 for 2 sons: 1 third of the estate for each son, the third part going to elder son as birthright after his father’s death. When the younger son leaves, and demands his inheritance liquidated, it is as if he is saying his father is dead to him. “Gimme” is the attitude we are supposed to grow out of, and yet “inheritance” can be interpreted as a sign of how much we are worth to that person. He demands proof that his father loves him.

v.13 – selling ancestral lands was shocking behavior, disrespectful to family and God.

v.14 Famine is a reversal of the usual formula, where Israel went looking for food in other nations. It would shock the audience and send the message this is not your usual parable.

v.15 A swine-keeper was not only lowly, but unclean in Jewish law.

v. 17 “But when he came to himself…” The words suggest he began to see himself as he really was, in the wrong place, but not completely worthless – he could still work in his father’s household, if not return as a son.

Question for Reflection:
Have you ever had one of those moments, where you “came to yourself?”

v.18 “I will go and say to my father…” he has his strategy worked out, knows his place. “I have sinned against heaven and you.” His wrongdoing not just personal but cosmic.

v.20 – Father runs, loses all decorum, makes plans to celebrate, honour him as a son, not hire him as a worker.

v. 23 A fatted calf was usually kept for a family celebration like a wedding. Was it the elder son’s wedding?

READ Luke 15:25-31

The elder son asks the question we are all wondering: What did my brother ever do to deserve this?

Father’s perspective: If we are to forgive, we are to forgive utterly and completely.

A story about giving love and being able to receive it in the right spirit – not because we deserve it, or it is our right.

Lenten season – prepares us for the story of Easter and the miracle of moving from death to new life; loss to reconciliation.

Question for Reflection: Who do you relate to? Why?

READ Joshua 5:9-12

An unusual passage without much context, chosen because it is a homecoming.

Preparations to take promised land: (1) affirm new leader, Joshua; (2) spies make alliance with Rahab; (3) ark of the covenant leads parade into promised land; (4) 12 stones set up as holy markers for 12 tribes; (5) all males circumcized

v.9 Gilgal means “rolled away” usually referring to circle of stones with holy significance. Play on words, YHWH “rolls away” the disgrace of Egypt.

v.10-12 The Israelites celebrate passover, old tradition. They also begin to rely on the food of the land, instead of manna from heaven, but it doesn’t change in significance, it is still God who is feeding them, new tradition. They are celebrating the familiar and unfamiliar at the same time.

Question for Reflection:
Rites of passage, like baptism, marriage, funerals, are constantly changing, and yet contain some elements that never change. How do you feel about them being changed, or never changing?

READ 2 Corinthians 5:16-21

The great debate: “human point of view” vs. “God’s perspective”.
Not world, flesh vs psyche, soul, heaven – too simplistic. Instead it is, “humanity in the world, without God” vs “humanity in the world, with God”.

v.17 Relationship with Jesus is life-altering, changes our point of view.
We are invited to become truly who we are meant to be.

v.18 The death of Christ is holy, not tragic, because it teaches us about unconditional love, forgiving whole-heartedly, being reconciled.

Closing Reflection:

Psalm 32:1-7 by James Taylor Everyday Psalms, (Wood Lake Books, 1994) which he introduces this way:
A friend, a Roman Catholic, once said: You Protestants have no idea how good it feels to be able to confess something and get it off your chest!

Happy are those who have nothing to hide;
Even happier those whose slate has been wiped clean.
I used to lie awake, worrying about things I had done;
And during the day, about things I had not cdone.
My conscience tormented me, I couldn’t concentrate.
I was terrified of being exposed.
So I went to God and confessed.
I made no excuses for myself; I didn’t hide anything.
And God forgave me.

What a relief it is to share a gnawing secret!
Forgiveness is like a cool drink on a hot day,
Like a warm fire in a winter blizzard.
God’s grace renews my strength; it gives me a second chance.

Lent 3 - readings for March 7 2010

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Take a moment to centre yourself in prayer, focussing on the "fruitfulness" of our faith journeys:

O God of open table, of open door, we are thankful that we are invited into your embrace. For you give food that nourishes us in body and in spirit. You offer us the Living Water of Jesus. You open to us a whole household of grace. You fill us with Spirit and hope. May your Word, your grace and your Spirit enter into our reading and reflection today, for we pray in Jesus’ name, Amen.

READ Isaiah 55:1-9

There are 3 eras covered by Isaiah’s prophecies – pre-exile (Leading up to the destruction of Jerusalem in 586 BCE), exile (in Babylon and Persian empires), post-exile (after Cyrus gave permission to return to Jerusalem, 400 BCE)

This passage comes from the end of the exile period, looking forward to or already living in the return to their promised land. There is some scholarly dispute about whether it is exile or post-exile for this passage, but clearly it is in that time of transition, where the people are facing a journey into the unknown.

NOTES:
v.1 – The passage begins with “Ho!” – the only place in the Bible that informal greeting or call is used – it is the biblical equivalent of “Hey you! Get a load of this!” Used to get people’s attention in a busy and competitive market place.

The prophecy alone should get people’s attention – you can eat and drink without cost!
These are a people without land, resources, possibly after long journey, feeling uprooted.
God gives them the best deal.

It sends the message that God recognizes the real needs of the people, but also looks to fill a hunger beyond the belly.

Question for Reflection: What things do you “hunger” for? Do you think God knows about that hunger? What do you think God plans to do about it? What does God want you to do about your own hunger?

Isaiah 55 contrasts the early chapters (9:2) where the people wasted resources on things that do not satisfy.

v.3 – If one wants to be filled it is imperative to come, listen, incline your ear.
v.3-4 – This is the only mention of David in all of 2nd or 3rd Isaiah (Chapters 40-60) – because for Isaiah the focus of covenant is God’s people, not the king. He was a strong critic of human kings.
v. 5 – “You shall call nations … and nations shall come to you…” But it is YHWH who glorifies the people of God, not by their own actions.

v.6 – To contact YHWH you must act justly, or repent. Evil deeds get in the way.
v.7 – Those who have been unfaithful are encouraged to repent, so “the return” is imagined on 2 levels – both returning to right relationship with God, and returning to the promised land.

v.8-9 – Yet God is beyond our understanding, a warning that we cannot manipulate God with our actions.

READ Luke 13:1-9

What is a Parable? A short story that teaches a lesson – not meant to be taken as historical, but metaphorical.

But it is prefaced by a real historical situation – where Galileans were martyred, probably for rebellion, and their blood was mixed with animal blood at the sacrifice. There was a very public denouncement by Pilate of Jewish sensibilities – and a warning to the Jewish leaders to get their people under control. It is an indication of the politically charged climate of the time. There is also reference to an accident at Siloam, and whether the victims were being punished by God for sinning.

Jesus teaching is contrary to traditional “wisdom” literature – what befalls us is accident, not punishment. His point is to demonstrate why we should always be ready to meet our maker. There is urgency in Jesus’ message, asking what could be more important?

Parable of fruitless fig tree – valuable land, water, resources
Draws on previous understandings of fig trees
Micah 7:1 – signifies peace, security a time to rest
Isaiah 5:1-7 – a beloved vineyard destroyed

But Jesus shows how God gives another chance, demonstrates extravagant love.
True faith must have purpose, not just for the comfort of the believer.

Question for Reflection: Do you feel you are bearing fruit, or just taking up space? As a congregation, are we bearing fruit?

READ 1 Corinthians 10:1-13

Paul reinterpreting Moses’ people in the wilderness – takes for granted knowledge of Exodus.
Yet his point was about the followers of Jesus – how they needed to be faithful and not just part of a particular group.
Ch 9 has been about idol worship, this chapter points out how the people of God, whether in the wilderness or Corinth, all need to be faithful to ONE God.

Closing Prayer:

O God, in your stories we read of your mercy and reconciling Spirit. Be gracious to us, O God, as we seek to understand the choices you would have us make. Give us hearts full of compassion and steadfast faith to embrace and hold fast to the truth of your word. We pray in Jesus’ name, the one who with you and Holy Spirit lives forever and ever, Amen

Readings For Lent 2, 2010 February 2010

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Texts for Second Sunday in Lent, February 28, 2010 Genesis 15:1-12, 17-18 * Psalm 27 * Philippians 3:17-4:1 * Luke 13:31-35

Prayer:

Jesus Christ:like a mother hen,you gather up our doubts and transform them into confidence;you surround our fearsand transform them into faithfulness;you pick up our brokenness and make us strong together.
Gather us together into your warm and inviting presence and hear us as we pray as Jesus teaches,Our Father . . .

Genesis 15:1-12, 17-18

Background: God has called on Abram to leave Ur (now in Iraq) and to “Go ... to the land I will show you” . God has blessed him, and he, his wife Sarah and his brother Lot have migrated to Canaan. Famine has struck the land, causing Abram and his family to seek food in Egypt. Pharaoh has been attracted to Sarah, thinking that she is Abram’s sister, taking her into the royal household. When he has discovered that she is Abram’s wife, he has ordered them to leave the country.

Our reading is two stories of gifts from God:
· a son and many descendants;
· the Land.

The formula “the word of the LORD came to ...” read in verse 1 and 4 is later used of prophets; so the text suggests that Abram is a prophet. God makes Abram his favorite; he will protect (“shield”), him. Abram’s “reward” is really a free gift. Custom was that if a man’s wife did not bear him a son, his chief servant (“Eliezer”) might inherit. God promises Abram a son (“your very own issue") and he will have countless descendants (“stars” ). Abram puts his trust in God’s promise; in this way, he establishes a right relationship.

From Jeremiah we know that the ceremony in verses 9, 10 and 17 are of ancient origin. Going between the two halves of sacrificial victims signified that if a party broke the agreement, he could expect to be dismembered (!). Abram has a vision : the descent of the sun, “deep sleep”, terror and great “darkness” express the awesomeness of supernatural intervention. God’s presence is symbolized by fire .Only he has obligations under the pact, so only he passes between the “pieces”. The deal is cut : David’s empire later stretched almost from the Nile to near the upper reaches of the “Euphrates” (verse 18)

Reflection:

"Do not be afraid, Abram." How many times does the phrase "do not be afraid" occur in the Bible? In a recent radio interview Rabbi Harold Kushner said that the phrase uttered by god more often than any other in the hebrew Scriptures is; "Do not be afraid". God is always telling us not to be afraid. Why is that? What does God suspect, know, that we are so afraid of anyway? Are we afraid of God? Afraid of being alone? Afraid of finding out that our lives don't have meaning, or that they do? Whatever it is, God promises to be there in it with us, and to calm our fears.
In this passage, God promises Abram that it will not be a slave, but a child of Abram's own that will carry on Abram's line, one of his descendents which will be as numerous as the stars, and that they will live in the land that God is promising them. I think about what it means to "carry on the family name", what we understand and feel about childbearing and barrenness today, etc. Why is it so important to have a child to carry on a family's line? WHat do we fear will happen if wee cannot havbe a child?
What does it mean to place so much importance on carrying on of a family line? I'm sure its one of the few ways we humans can convince ourselves that we will at least in that measure have some sense of immortality - someone with our own blood will live on. But where are the stories in the Bible where the family is never blessed with the child? Where there is no Isaac, or Samuel, or John the Baptist that lifts the parents out of despair? Where is the good news for those who cannot bear a child?
The promise to Abraham is made against competing claims. The land of promise is valued by others too. The land of this covenant is still fought over today.
What do we do to secure a covenant? We no longer walk between halved animals. What do we do to seal a promise?

Philippians 3:17-4:1

Philippians 3:17-4:1
Background: 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, exhorts 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 material support.

Paul has written in Chapter 3, verse 10: “I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death” . He states that he has not yet fully understood Christ, but he presses on towards the goal of being with Christ when he comes again. This is how “mature” Christians should think: they have not yet achieved full understanding.

Now Paul offers himself as an example of centering oneself in Christ, in his sufferings. (At the time, Paul was in prison.) Observe those who follow his (our) example! He warns against “many”who centre on other things. Who are they? Perhaps self-centred people, but more likely Christians who insist on keeping Jewish dietary laws and on circumcision: to boast in this is to glory in an organ which should be modestly covered .These are “earthly things”, made obsolete by Christ’s coming. Society looks to Rome for citizenship but we look to “heaven” .Our bodies, now mortal, will enter eternal life in a changed form, to achieve union with Christ . As in Psalm 8, the Messiah will be sovereign over all (“subject to himself”); Christ is the Messiah and so, Paul exhorts, do not deviate from the true faith!

Reflection:

Paul speaks about our human physical bodies and our spiritual, transformed bodies, with our 'citizenship in heaven.' What is liberatring about the idea of having our bodies transformed at the end of things? What is alienating about this idea?
In Christian history people have sometimes ignored the physical in lifting up the spiritual. Do we sometimes forget that ours is an incarnational faith; the Word became flesh and not the other way around?
Do we not have to be careful not to enter into a heaven/hell, spirit/body dichotomy that may lead us to prematurely abandon this world as we anticiapte the next? We're part of God's good creation, which includes this world in all its imperfections. We are to seek to 'transform' this world with God's grace.

Luke 13:31-35

Someone had asked earlier: “Will only a few be saved?” .Jesus has warned that few who have eaten with him will enter the Kingdom; many apparently pious people will be excluded. Many others, from across the world, will eat with him.

Now “some Pharisees” , in perhaps the only favourable mention of them in the gospels, advise him to leave Herod Antipas’ territory (“here”, i.e. Galilee and Perea). (Herod the Great died soon after Jesus was born.) To Jesus, Herod is “that fox” : destructive, tricky, sly, politically motivated. Herod will not cut short Jesus’ earthly ministry. His journey to Jerusalem “must”, in accord with the Father’s will, continue day-by-day; in and at his resurrection (“third day”) he will complete, consummate, his mission of restoring mankind to the relationship God intended at creation.

Jerusalem, not Herod, has first claim on God’s messengers! .This city is to be the place of, and the agent of, his murder. Jesus laments over the city and (probably) its religious leaders (“house”). The city’s residents, rejecting him now, will not see him again until they shout “Blessed ...” as he rides triumphantly into the city on the first Palm Sunday.

"How often I have desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!" What a verse! What emotion! Some potent feminine imagery too.
Hear Jesus' extreme sorrow that he can't make us understand his message
Jesus wants to protect and save
Note the imagery of a hen. We user animal images to describe countries: the American eagle, the Canadian beaver... We use them to decribe people: Herod is a fox...Can you think of zoological images found in scripture, used to speak of God...The Lion of Judah...the mother Eagle of Isaiah carrying her young to safety...
In tradition too we find more images from Creation used to speak of God, like the wild goose of the Celts, which was a symbol of the Holy Spirit...
What kind of animal are you?
What image do you like to use when you think of God...?

Readings for Lent 1C, February 21, 2010

2010-02-17T14:54:00.005-05:00

Take a moment to centre your heart and thoughts on the image of a journey:

a rocky path...

a steep climb...

a positive or negative destination...

a companion by your side...

Prayer:
Journey with us, O God, through this day, through this season. When we find ourselves in a wilderness of questions or doubts, you are there to walk with us. When we find ourselves self-righteous and full of knowledge, you are there to unsettle us. When we feel ourselves alone and isolated, you are there to offer strength and peace. Ever our companion, ever our compassion, we pray to you in Jesus’ name, Amen.

Lent: The word comes from the old English “lencten” which refers to the lengthening days of spring. Most church seasons are not tied to a physical season, but this one really fits for those of us in the Northern Hemisphere, where we long for more light and see the promise fulfilled, day by day, in the unfolding of our spring.

The colour of Lent is purple, symbolizing repentence and royalty.
For Mardi Gras, the colour purple symbolizes justice!

Lenten symbolism includes wilderness or desert imagery, ie. rocks, footprints, sand. In many churches no flowers are found in the sanctuary during Lent, and anything ornamented is draped with simple cloths. In Lent, we also use some of the Passion story imagery: tenebrae candles are snuffed out a week at a time, to symbolize the growing shadows as we grow closer to the cross, a rope or bag of coins, the crown of thorns.

Shrove (or Pancake)Tuesday tradition comes from using up butter and eggs before the time of restraint, also Mardi Gras or Carnaval (Quebec).

Traditionally, the restraint of Lent was not observed on Sundays – its 40 days are based on a 6 day week, Monday to Saturday. Every Sunday is considered a little Easter.

The gospel readings on Lent 1 tell the story of Jesus’ temptation:

READ Luke 4:1-13

What Luke is emphasizing in particular, compared to the other synoptic gospels –
Jesus is “full of the Spirit” – the Spirit is within, not external. We see this in both the beginning (v1) and the end (v14) of the passage.

Luke reverses the order found in Matthew of the 2 last temptations, so that the final temptation will take place in Jerusalem, and Jesus will “choose” to return to Galilee to begin his ministry.

For Luke this is the final stage of Jesus’ preparation for ministry: he had an “ordinary human” childhood and early adulthood – he was proclaimed by John the Baptist – he was baptized and heard God’s voice– and Luke affirms his heritage through his version of the begats – then Jesus is tested for readiness in the temptation story.

He began in the wilderness – like Moses (who represents the law) and Elijah (who represents the prophets) this is where Jesus’ active ministry begins, as the fulfillment of the law and the prophets.

Luke uses the greek word peirasmos meaning “testing” more than “tempting” – a more neutral word, less laden with judgements about right and wrong. Can he be lured into a more comfortable vision of messiah-hood? Will he choose to do what is good for him but not God?

Satan’s Challenge: “if you really are the son of God…”
Jesus demonstrates that his identity does not have to be proven, it can only be believed.

Question for reflection: Are there times when people ask us to “prove” our faith? Do we fall into that temptation to prove ourselves right?

Who is Satan?

Mark uses the legal term the satan, tou satana, which in secular terms means an adversary or prosecutor. Satan is not a personal first-name, but a descriptive noun.
Matthew and Luke use diabolos, which literally means “to tear apart” (ie. the force that makes our choices absolutely clear – you cannot have both, you have to give something up.)

A similar name is found in the Hebrew book of Job, where “ha-Satan”(in Hebrew meaning the accuser) is actually an angel, one whose role is to point out to God all the contradictions and weaknesses of human nature.

First temptation: Feed yourself!
Jesus’response: Bread is good but I did not come to fill people’s physical hunger…

Second temptation: Rule the world better than Caesar IF you will worship me, not God.
Jesus response: There is only one God.

Third temptation: (in the Jerusalem temple – why?) Make God prove LOVE
Jesus response: I don’t need to.

In the end, Jesus did feed the hungry, he does “reign” from God’s kingdom, he did trust that God would redeem him from death – but he would not let the tempter be the one to set the timeline.

Question for reflection: All three temptations are about trusting God to fulfil a promise. Do we trust God and work with God, or do we try to do things on our own, because we’ve given up on God actually having power in our lives?

READ Deuteronomy 26:1-11

This passage is set in the time when the Israelites are ready to come out of the wilderness, after wandering there for forty years. They are being instructed the appropriate attitude to take towards the promised land – to understand to whom their loyalty belongs and how to show their thanks.

Verses 5-9 contain a re-telling of their history, set in the kind of poetic language that it indicates a creedal statement shared in the community over many years. In this passage the creedal statement is paired with two sets of instructions for offering first-fruits, one before and one after the creedal affirmation – ie. “if you believe this, then you should do this!”

The passage continues (v 12ff) to describe the offering of the tithe, every three years, giving a tenth of one’s income/produce to support the religious personnel (Levites), the poor, the widows, the aliens. This chapter is actually the conclusion of a very long section of the Law on worship (chs 12-26).

Question for Reflection: The Israelites believed that God rescued them from oppression in Egypt because God had compassion for their suffering. THEREFORE the only suitable thanksgiving was one that would offer compassion to those who were suffering in their midst. Do you/we have the same kind of understanding for our offerings or charitable givings?

READ Psalm 91

I know my impression of this psalm is coloured by the beautiful hymn: “On Eagles’ wings”, which paraphrases much of the psalm in its verses. The chorus, however, is based on Isaiah 40, which has the eagles’ wings and hollow of God’s hand imagery.

Don’t be disappointed! There is still lots of interesting imagery to explore in the psalm. It also mentions God’s wings (v.4) and pinion feathers.

The main theme is safety – possibly sung on entering the temple as an expression of thanks for getting there safely, or on leaving the temple, expressing the hope to make the journey home the same way. It is also an expression of trust in God that runs much deeper – throughout all of life’s journey, not just our comings and goings from worship.

The first 13 verses are directed by a leader to the worshipper/s; the last verses by God to the people God loves. The psalm contains elements of wisdom theology – where those who are faithful to God prosper in life and those who are evil are punished in life (v.9-10.)

Question for Reflection: The use of God’s voice in the final verses poses an interesting question: Do we trust God first, then because of our trust, God protects us? Or does God protect us or offer us compassion in times of suffering, and then we learn to trust God?

READ Romans 10:8-13

Marcus Borg suggests in The Heart of Christianity (Harper Books, 2003) that there are different ways to understand the word “believe”. Given Western post-Enlightenment attitudes to science as the basis of truth, we are inclined to hear the word “believe” and think of something that has been proven to be true to our intellect. We give intellectual assent to a statement because we are convinced it is correct or true – ie. I believe that… However, Borg points out that it can also mean I believe in…, which is a statement of trust or relationship.

When Paul says: “if you confess with your lips/if you believe with your heart” it sounds more like the relational, trusting definition of believing in Jesus, rather than the one that finds its truth in intellectual proof.

It defies logic to suggest that salvation should be based entirely on faith – what about all those good works? What about paying the tithe, observing the Sabbath, maintaining celibacy? Paul suggests to the Christians of Jewish and non-Jewish origins who were living in Rome that what unifies them is not what they do, but the one thing they really have in common – a deep and loving relationship with God through Jesus Christ.

Question for Reflection: Have you ever worshipped with a different faith community or cultural group, where the practice of faith seemed very distinct from your own? Were you able to find an underlying unity in spite of the many external differences?

Closing Prayer:
O God, eternal presence, we never journey alone. Even in the wilderness, the place made sacred by Jesus’ faithful choices, we know that you will be with us. In the silence we encounter your Spirit deep within. In the clamour we absorb your energy and diversity. In voices of suffering we hear your call to serve. Guide our Lenten steps in love, O God, as we change our lives and lift our hearts to you, Amen