Time for a summer break...

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

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

• 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

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!

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

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

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."