Readings for Advent 2 December 9, 2012

The prophet Malachi speaks about God's arrival like a refining fire, burning away impurity.

Take a moment to centre yourself in prayer:

O God of wonder and promise, the words of the prophets ring in our ears. We pray you will keep our ears open to their message. You give us good news, and encourage us to seek peace. Help us to hear the song of the angels. In the midst of the busy-ness of the season, open our hearts to the soft tenderness of a new life in our midst, Amen

Season of Advent: Advent means “coming”. The colour of the season used to be purple (for royalty or for penitence) but became too sombre for this season of excitement and anticipation, so the liturgical colour is now blue (for expectation).

One of the realities of the season is “unpacking” the biblical stories from the tradition, where the two gospel accounts are so woven together they are inextricable. For example, in traditional lessons and carols services, the Christmas pageant, etc.


READ Malachi 3:1-4

Some lectionaries have Baruch (from Apocrypha) as an alternate reading.

Malachi is one of the “minor prophets” – not an indication that their role was less important, but that their written witness is shorter! (less than 10 chapters)

He is the last Prophet in our Old Testament or Hebrew scriptures, his time is one of the latest periods of written prophetic activity (c. 430 BCE) – except for Daniel, who reflects a time much earlier (575 BCE) than it was probably actually written (165 BCE).

The people are returned from exile, and Jerusalem and its temple are rebuilt. But the restoration is not what they hoped for; they are not prosperous, there is drought and famine. This leads to spiritual lethargy (or is it the other way around? Has a lack of faith led to their circumstances? They have also married outside the faith and worship other gods.

Malachi – means messenger.
The prophet is stern with the people, perceiving that their spiritual faithlessness has made them lazy. Instead of seeing a hard life as an excuse for abandoning their faith in God, they should see it as a test of their strength and endurance.

Likely the prophet came from within the temple establishment, and witnessed corruption and hypocrisy from priests and worshippers. The passage preceding has the people questioning God: why God won’t “accept” their offerings, and make things better? Malachi was pointing out their faithless ways. It ends with the people asking (ironically): “Where is the God of justice?”

3:1-2 – The reason we read this in Advent is the similarity between Malachi as “messenger” and John the Baptist. Both “prepare the way”. God will come “to his temple.” An allusion to the temple at Jerusalem, perhaps, suggesting that God’s presence will be seen and known in the promised land. The people look forward, believing that it will be a time of delight. But Malachi warns: are you REALLY ready?

Even though they are restored to Zion, they are not ready for God to dwell with them. Who are they waiting for: Is it God, God’s messenger, or the Messiah they await?



Judeans in the time of Malachi were made up of 3 groups:

1. Those who never left, and barely survived;
2. Those who left in exile, then returned more Jewish than before;
3. Those who returned with foreign partners, influences.

This produced three different answers to what makes a “righteous” offering. Malachi probably best represents the second group. An educated, idealistic monotheistic Jewish culture that was essentially conservative, and wanted to return to the good old days, burning away all impurity.

Question for Reflection:
In what ways do we find our Advent preparations influenced by a longing for the “good old days?”


READ Philippians 1:3-11

Probably written by Paul from prison in Rome, c.60 AD – expressing thanks for a gift sent by Philippian Christians. Not one of the disputed letters, clearly Pauline in language and theology. The first paragraph, for example, reads like a table of contents, reflecting the contents of the whole: Greeting, thanksgiving, present circumstance, their faith, the future.

This is one of Paul’s most joyful letters (from prison?) He is truly thankful for the goodness of the Philippians, and the active love they demonstrate.

Question for Reflection:
How is it that difficult times can make us realize true blessing?


READ Luke 3:1-6

The historical setting of a prophet is always significant –
- God works in and through human history
- God responds in the time of crisis
- God comes out on top in questions of Politics versus Religion – who rules?

Luke uses those same criteria at the beginning of his gospel: naming of the emperors and kings and priests situates the story in history; the kings and priests were known for brutality and collusion with Rome; the prophet (John the Baptist) insists God is the ultimate power.

John the Baptist worked in region around the Jordan, not Jerusalem, but Jordan flows into Galilee, where Herod Antipas had his kingdom

John’s baptism versus Christian baptism: This is a baptism of preparation for an impending event (ministry of Jesus) - a recognition of his importance. Christian baptism is commitment to the known; John’s baptism is commitment to unknown, to ultimate trust in God.

Isaiah 40 (on which John’s words are based) is a call to return from exile to Zion, the end of foreign oppression – a political message that fulfils the hope of Isaiah.

Question of Reflection:
What are we returning to or from in Advent this year?


Closing Prayer: We closed with a prayer from Cloth for the Cradle, by the Wild Goose Worship Group from the Iona community, called “Waiting”.

Readings for Advent 1, December 2, 2012

•  Jeremiah 33:14-16 • Psalm 25:1-10 •1 Thessalonians 3:9-13 •Luke 21:25-36

Jeremiah 33: 14-16
We know that Jeremiah was either born or began his ministry in 627 BC. During his life, Babylon succeeded Assyria as the dominant power in the Middle East. He was a witness to the return to worship of the Lord (instituted by the Judean king Josiah), and then (after Josiah's death in battle in 609), the return of many of the people to idol worship. When Babylon captured Jerusalem in 587, Jeremiah emigrated to Egypt. God called him to be a prophet to Judah and surrounding nations, in the midst of these political and religious convulsions.

Jeremiah ministered around the time when Jerusalem fell to the Babylonians in 586 BC. In bad times, he told of God’s love for his people. The restoration of the city is mentioned in...this city shall be to me a name of joy, a praise and a glory ...”

Now we hear that it is a certainty that a time will come when God will complete his obligations  under his covenant with the Israelites. The “righteous Branch”is a king (or messiah) of David’s line; both kings and the messiah were expected to be just and righteous .Judah will be restored to prosperity ; Jerusalem will be protected. In the NRSV, it is the city or the “Branch” that will be called “The Lord is our righteousness”, but this may be the name of a king. verses 17 and 18 foretell the permanence of the Davidic monarchy, and of priests offering sacrifice. God’s covenant with his people is forever, or at least until the end of the age, i.e. to the start of the messianic era. God will never break the pact even if the people deviate from it.


Reflection:

Jeremiah was a prophet in a hard time. His times were dark and so were his warnings. Who are the "dark" prophets of our day? What dire warnings do we hear?

Where do we, in this era, look for hope? here do we turn,or who do we look to,in search of hope and inspiration?

1 Thessalonians 3:9-13
This letter is perhaps the oldest book in the New Testament. Paul (with Silvanus and Timothy) founded the church in Thessalonika 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 people including "important women" became Christians. The letter was written from Athens to strengthen the new Christians in their faith.

Paul predicted, when he was in Thessalonika, that some Christians there would be persecuted. This has now happened; he has sent Timothy to “strengthen and encourage you for the sake of your faith, so no one would be shaken by these persecutions”. Timothy has now returned to Paul in Athens, and has conveyed to him “the good news of your faith and love” . In fact, their faith has encouraged Paul in facing persecution himself.

Now he considers their prayer for him to be a debt to be repaid . Even though he lives continually in gratitude to, and dependence on God, “all the joy”  their faith brings to him is hard to repay, but he does give thanks. He also prays that he may visit them to “restore” what is missing or forgotten in their knowledge of the faith, to give them further instruction in specific areas ). And  he prays, intercedes with God, on their behalf:

that he may visit them again

that they may have a superabundance of love for their fellow Christians and for others  as Paul, Timothy and Silvanus (“we”) have for them; and

that their hearts may become holy, that they may be totally free of sin , when Christ comes again with all those who belong to God at the end of time.

At that time, says Paul, Christ will bring the faithful dead with him; they will rise to be with God first; then those who are still alive will join them in heaven forever.

Reflection:

Where have you been that you would like to return to? What person, place or event do you wish you could revisit?

Do you correspond regularly with anyone? Is there someone who encourages you, or someone that you encourage, from a distance?

Is the second advent of Jesus something you think about often? Worry about? How do you picture this happening? Where does that image come from?

Luke 21:25-36
Jesus has foretold the destruction of the Temple. Some have asked him when this will occur and what will indicate that it is about to happen. Given that “all the people were spellbound by what they heard”  and that the religious authorities “kept looking for a way to kill him” , the destruction must have spiritual meaning. Jesus tells of events commonly expected at the end of the era, and adds some which are specifically Christian. First, Christians will be persecuted by religious and civil authorities . Then there will be “wars and insurrections”, but “the end will not follow immediately” (as people expected). Disastrous natural phenomena, cause for great distress, will occur and when Jerusalem is surrounded by armies , the city will soon fall: either physically or spiritually. Again the end will be delayed: the killing and deportation of citizens will continue “until the times of the Gentiles are fulfilled” , i.e. until non-Jews have had the opportunity to come to Christ.

Now Jesus foretells unnatural events  and the resulting confusion among nations and people. But the “Son of Man” the ideal human, Christ, will come from heaven (“in a cloud”, a symbol of divine presence, as at the Transfiguration) with power to control events. Then “redemption” will be near. Just as the leafing of trees shows that “summer is ... near” , so the occurrence of all these events will show that “the kingdom of God is near”: this time will be evident to the faithful. The signs will be as striking as is seen in fig trees: in winter, they look dead but in spring they sprout. In spite of the delay, the era will end before all those alive now have died Finally, he advises vigilance: do not be so “weighed down”   with day-to-day earthy matters that you are unprepared for the final call.

Reflection:

How patient are you? We live is a world where we make instant coffee in  microwaves. We chafe at waiting for computer downloads that take seconds. How impatient are wa as a society?

Is patience a virtue? Why or why not? How do we develop patience?

Have you ever had to endure a time of waiting? How do you get through a time of waiting?

For some, the end of the world as we know it is something to look forward to... Can you think of people or groups who are longing for a new world order?

What "worlds" have come to an end in your lifetime? South Africa's apartheid...the iron curtain...

All good things come to the end? How do you handle big changes, major transitions?

What is the role of faith as we face big changes?




 

Readings for November 18, 2012

• 1 Samuel 1:4-20 and 1 Samuel 2:1-10 • Hebrews 10:11-14, (15-18), 19-25 • Mark 13:1-8

Prayer : God, you have made the heavens and the earth.You have revealed your beauty in creation

and inspired the book that we are now about to study.Please help us now as we read together.

Take us deeper into understanding more about you and your love for all you have made.Amen

 

 

 

 

 

 

From the Titus Arch in Rome that celebrates the destruction of the Temple in 70 AD

 

 

Samuel 1:4-20

In the time before the monarchy, Elkanah is on his annual pilgrimage to the temple at Shiloh. He has taken his two wives and Peninnah’s children with him. There he participates in a sacrificial meal. God has made Hannah childless; in spite of this, Elkanah “loved her” and gave her “a double portion” of food and drink. “Her rival” Peninnah has taunted her over her barrenness for many years. In spite of her husband’s love and considerate attitude towards her, she has reached the point where she can take it no longer.

This year, after the meal, Hannah goes to the entrance of the temple, where she meets Eli, the priest. (The Jerusalem Temple was yet to be built.) She prays to God and makes a vow: if God will grant her a son, she will make him a “nazirite”; a person dedicated (consecrated) to God who will refrain from drink, and who will not allow his head to be shaved. A first-born son was always dedicated to God, but Hannah offers more.

Prayer was usually aloud, so Eli (knowing that all have been drinking) thinks Hannah’s silence in prayer is because she is drunk. She answers him very coherently. Eli realizes his error of judgement, and intercedes with God on her behalf. She trusts in God to grant her wish. After returning home, Samuel is born to her and Elkanah. Hannah does fulfill her promise. When Samuel is weaned, she takes him to Eli in the temple and gives him to the Lord. Samuel is God’s gift to an oppressed woman; his life is God’s gift, and in return his mother gives his life to God.

Questions for reflection:  Issues of reproduction and fertility are debated today. Abortion. Contraception. Stem cell research: all these topics were raised in the recent US Presidential race. Do you have a strong opinion on these topics? How does your faith speak to these issues?

Consider the pain of Hannah. Fertility issues can be painful. How can faith communities respond with sensitivity to people with these struggles? How can we be helpful?

Have you ever bargained with God? Made an offer in hopes that God will respond?

Samuel 2:1-10

Hannah is leaving Samuel with Eli, but before heading home with Elkanah, she recites a prayer of thanksgiving. But look at verses 9 and 10: what do these verses have to do with Samuel? Scholars agree that an editor has inserted a much later prayer into older material. Notice “king” in verse 10: either this refers to the monarchy (which did not exist) or it is speaking of a future ideal king, a messiah. But look again: note “enemies” “victory”, “adversaries”.Hannah has at most one enemy, Peninnah. In Hebrew poetry, an individual may speak on behalf of the nation: here Hannah speaks on behalf of Israel. At the time, Israel was a small struggling nation with powerful enemies. The editor makes a theological point: God controls the destiny of humankind in every age the story of Samuel is an example. Further, God reverses fortunes. The number “seven” in verse 5 symbolizes completion and perfection, so Samuel is a perfect blessing from the Lord. Hannah is raised up but Peninnah is brought low. God can do this because he is omnipotent; even the pillars on which the earth was thought to rest are God’s.

Questions for reflection:  How many times in Scripture does a woman break into song or prayer in thanksgiving? Hannah. Mary. Miriam...What occasions or events in your life filled you with great joy, wonder, appreciation...?

Scripture often mentions “enemies” Do you have an enemy? Does your country? Do you know of someone who has “enemies”? What makes someone an enemy? How should we respond in faith to someone who is an “enemy”?

Hebrews 10:11-14,(15-18),19-25

The author has told us how much greater is Christ’s sacrifice of himself than the annual sacrifices of the high priest on the Day of Atonement. Now he says that what any priest offered daily in sacrificial ritual for the forgiveness of sins was worthless, unlike Christ’s “single sacrifice” : after Jesus died and rose, he became king. (Kings “sat down”, but priests stood.) Since that time, he has been awaiting the final defeat of his “enemies” . (The author does not say who they are.) For by offering himself on the cross he has “perfected” , completed, the removal of sin from those whom God has “sanctified”, made holy, set apart for his service.

The writings of the Old Testament, divinely inspired through the “Holy Spirit” , foretold this: Jeremiah wrote that there will be a new covenant, one in which God’s ways will be written in peoples’ very being , and where God will, in effect, clean off the sin slate . We have a new covenant , a new deal with God. Verses 19ff tell of the consequences of the new covenant: since Christ’s sacrifice allows us to enter into God’s presence (“sanctuary") boldly, now that there is no longer a barrier (“curtain") between the faithful and God, and since Christ is “a great [high] priest” who has sacrificed for the Church (“house of God” ), we have three privileges/duties: we can and must

·  approach God in faith with clear consciences ;

·  “hold fast” to our statement of faith (made at baptism), reciprocating God’s fidelity to us, and

·  stimulate the expression of “love and good deeds” inothers.

 

Questions for reflection:  The fall of Jerusalem meant the end of the role for priests, the end of sacrifices in the Jewish tradition. Christians still use language of sacrifice and blood as we speak of our faith. How comfortable are you with sacrificial language? Jesus died for our sins. We are washed in the blood of the Lamb. Are these phrases ones you would use to describe your faith? What other imagery of language might you comfortably use?

 

“Let us consider how to provoke one another to love and good deeds” How does living in Christian community “provoke” us to good deeds? Should we provoke and pester and cajole each other? What gifts do we share together that we cannot access all alone?

 

“Not neglecting to meet together, as is the habit of some, but encouraging one another...”Even in the 1^st century some people chose not to gather in church. What “encouragement” is found in being together on a Sunday morning?

 

 

Mark 13:1-8

In verse 1 and 2 Jesus predicts the destruction of the Temple, as the prophets Micah and Jeremiah had done earlier...Did he mean it literally or figuratively? We don’t know. (Both the Temple and the religious system were destroyed in 70 AD.) Then he and his first four disciples visit the Mount of Olives – a place mentioned in Zechariah Ch 14 v4 as being connected with events at the end of the era. They ask him: when will the Temple be destroyed? How will we know that the end of the era is near? Jesus gives them three indicators:

·  false claimants to being God’s agent of renewal will appear, claiming “I am he!” ;

·  international political conflicts will occur, as will

·  natural disasters.

There will be other signs too The figure of a woman in labour (“birthpangs") is also used in Jeremiah, Hosea and Micah.

Questions for reflection:  False Messiahs, war and conflict, natural disasters...these are the signs that the end is near. Has there been a time in human history when these signs were not visible? What events have been seen as portends of the end? What has been named as a sign of the coming apocalypse?

The temple was destroyed in 70 AD. This was a cataclysmic event for the Jewish people, for their religious system and for the early church which made its home in Jerusalem. What huge shifts, changes and cataclysms have you witnessed? The fall of the Soviet Empire? Of apartheid? What else?

Both Judaism and Christianity survived the fall of Jerusalem in 70AD. The church moved into the gentile world and the Jews moved from temple to Synagogue. As scholars note that the Christian Church is going through a time of radicle change, do you have hope for a new future?

 

 

 

 

 

 

Readings for November 11 2012

Take a moment to centre yourself in prayer:


Source of Life, of all that has been, of all that is, and of all that is yet to come: I come now to this time of study, with all that I am and all that I have, with all that I am not and all that I have not, to encounter the sacred, in myself and in your Word, for the sacred is all around! Spirit of all things great and small, awaken me, I pray. Amen

Al-hijra falls on November 15 – the Muslim New Year – marking the day when Muhammed moved his believers from Mecca to Medina, as a way of breaking with the tribalism of the past and beginning a new  universal, multi-cultural tradition.

A good opening to our first reading:

READ Ruth 3:1-5, 4:13-17

Naomi and Ruth were victims of 2 prejudices in Israel:

Patriarchy - no protection from a male relative;
Ruth, a Moabite was a foreigner/outsider.

Naomi is “crafty” – one needs to be in order to redeem an imperfect world!  It is Naomi who knows the laws and plans their salvation.  In verse 3:1 Naomi does it for Ruth, returning the favour hesed meaning loving kindness. 

In verse 3, she tells Ruth to wash, anoint and dress, to symbolize the end of mourning, preparing like a bride.
Then “uncover his feet and lie down” – the metaphor directs our attention to his lower parts!

Ruth asks “cover me with your cloak” in verse 9 – a symbol of his protection.  In verse 11, Boaz promises to claim her in front of everyone.

Then it is Boaz who gets “crafty” and wins Ruth from a greedy relative, who only wanted the land, not the responsibility.  Boaz' public declaration demonstrates that Hesed has brought success to both women, that boundaries can be crossed and that the law can work God’s way when used creatively!

Ruth is a kind of wisdom story, in that goodness is rewarded, and it has universal appeal.

Question for Reflection:
Loving kindness mixed with creativity = success: How does this strategy work in our world?


READ Hebrews 9:24-28

Written to Jewish followers of Jesus, who know a lot about the temple traditions, high priests, and sacrifices.

High level of greek language and philosophy:  Earth dirty – vs – Heaven pure and holy.

Former priests sacrifice always tainted by earthiness; Jesus enters purity of heaven as pure being, also as high priest, and once and for all offers himself as sacrifice FOR ALL!

In the temple, there were always 2 sacrifices: one for the priest himself, the second for the people.  Jesus didn’t have to sacrifice for himself; the first was for others; the second coming is not to deal with sin, but to save those waiting for him.  It is a definitive end to the struggle between good and evil.
3 contrasts:
Reality versus Simulation
Effective versus Endless repetition
Salvation versus Judgement – obsession with Judgement denies Christ's power.

Question for Reflection:
In Reformed Churches, clergy rarely play the priestly role, we are all part of the Holy Priesthood. How do you see yourself as “priest”?


READ Mark 12:38-44
Beware the scribes! Religious functionaries also need to prove their trustworthiness…

Temptation to hypocrisy – in verse 38 – “scribes” or Levites were a “tribe” born to function in the temple culture, as teachers, bureaucrats, enforcers – usually literate, gave them some power. 
Not all were good, not all were bad – again, the faithful need to be crafty and discerning.

Jesus says: Look out for those who love prestige; who look for power in the agora (marketplace).
They also seek religious power; want the best seat “of Moses” given to scholars, though they are not wise.
They are victims of materialism – ignore the widow, devours her house (in their legal capacity?)

Contrast with the widow who has genuine trust in God, and who offers all that she has.  
True faith leads to costly discipleship – faith is not easy or comfortable. 

Question for Reflection:
Do you think we attract others to faith by making it easy or by making it hard??

For closing, read a paraphrase of Psalm 127

Unless the Lord builds the house, those who build it labour in vain;

Unless there is room for God in the stocked pantry,
Or the designer shoe closet
Or taking up at least as much space as the flat screen TV…
Those who live there, seek happiness in vain.

Unless the Lord guide the city, the guard keeps watch in vain;

Unless there is justice for the vulnerable,
Or a voice for the powerless
Or a safety net for those who fall between the cracks…
Those who guard it, lock themselves out.

God keeps watch over those who delight in God’s blessing
Those who live with a clenched fist cannot feel it.

Keep your eye trained on the young to know what delight means.
There is true strength!
May it be so in our lives, O God, may it be so, Amen

Readings for November 4, 2012

Ruth and Naomi
Artist: Qi He

Prayer:

Eternal God,

teach us to love you not only in mind and heart

but also in purpose and action,

that we may love the children of the earth,

in Jesus Christ. Amen.

 

·         Readings for November 4, 2012·         Ruth 1:1-18 and Psalm 146 •

·         Hebrews 9:11-14 •   Mark 12:28-34

·         Ruth 1:1-18

This is a short story set in the period before 1000 BC. This story is set “in the days when the judges ruled”. Before the institution of the monarchy, “judges”, wise people, arbitrated disputes, ruled the land, and raised a militia to defend it. Because of a “famine” in Judah, “Elimelech” and his family migrate to Moab, the high well-watered plateau to the east of the Dead Sea. “Ephrathites” were people in the Bethlehem area. Elimelech dies .

The two sons marry local girls, but then die , so now there are three widows. In this patriarchal culture, they are powerless, destitute. News reaches them that the famine is over , so they set out to return to Judah. But then Naomi suggests that they “go back ... to your mother’s house” Usually a widow returned to her father’s house; perhaps the author emphasizes the absence of men in the women’s lives.

Naomi acknowledges the steadfast loyalty of the two young widows to her and her sons, and prays that God will stand by them in the future. May they marry again; may they find permanent “security”, (v.9, true fulfilment), in the houses of their new husbands. She releases them from any sense of obligation to her sons. But they express their loyalty to her .

At the time, Israelites practised levirate marriage: when a man died with no heir, his brother was obliged to marry the widow; a person's name, their legacy, lived on through their sons. A son born of this union was the heir to the dead man’s property. (Levir is Latin for brother-in-law.) But Naomi has no more sons to marry Orpah and Ruth. She is neither pregnant nor likely to remarry Even if a miracle occurs, would they wait for the sons to grow up? In departing, Orpah kisses, blesses, Naomi. But Ruth remains constant : she is totally committed, for life, to accepting God as her god . Verse 17, the second half, is part of a sworn oath: Ruth invites God’s wrath if she fails in her commitment to Naomi. The decision is made: Ruth will accompany Naomi to Judah. Naomi places the welfare of Orpah and Ruth above that of her sons. Sons born to a man’s widow, conceived through a kinsman, were considered his heirs; in this way, he continued to exist in Israel. By suggesting that Orpah and Ruth remain in Moab, she removes any chance of her menfolk’s legacy continuing.

 

For reflection:

 

We no longer practice levirate marraige. What are our obligations when a family member dies? Do we have a responsibility to those they leave behind? If we do extend ourselves for those left behind when someone dies, are we doing it to honour the deceased or to help those who mourn?

 

Who are the widows of today? Who are the disenfranchised in our world?

 

 Its interesting to note that Levirate marriage both protected the legacy of a deceased man and ensured the security of the bereaved widow.

 

Do we have a greater obligation to the living or the departed? eg If someone dies and asks that there not be a funeral, but heir loved ones need some kind of service for closure, what do we do?

 

Ruth and Naomi make for an interesting household. What non-traditional family groupings do you know of...

 

·         Mark 12:28-34

Some religious leaders have asked Jesus questions about issues central to Jewish thinking, trying to trap him:

  Will he state publicly that his authority is from God?

  Should a Jew pay poll taxes to Caesar?

He has avoided entrapment in both cases.

Now, in Mark, a scribe asks a question to learn rather than to entrap. There were 613 precepts in Jewish law. Which is the most important? Jesus offers two, not one; the first is the shema (“Hear, ...”,), recited twice daily by pious Jews. He links a second to the first: love your neighbour, whoever he is, as you do yourself . Jesus combines these two precepts into a moral principle, linked by love. The scribe agrees and elaborates : there being only one God, we should love him undividedly, with all our faculties. Both precepts are “much more important” than temple-based religion. Jesus tells him that he is now almost ready for the coming kingdom of God.


For reflection:

We are commanded to love? is it possible to command love? Does this seem strange?

How does the Christian tradition define "love" ? Is is a feeling? A passion? A bond? An action? What kind of love id demanded of us?

Why does Jesus link love for God and love for neighbor? Can you have one without the other?

Is it easier to love God or neighbor? Which comes more naturally?

 

 

 

 

Readings for October 28 2012

Who do you trust? 

This image of Martin Luther, the great reformer,

would have inspired the trust and faith

of many Protestants in past generations. 

What do you look for in someone you can trust?

This Sunday is often called Reformation Sunday, in recognition of the historical impact of Protestant Reformers on both Reformed and even Roman Catholic churches, through the “counter-reformation”.

- Less centralized power structure
- Scripture translated to vernacular languages
- Emphasis on study, personal faith development
- Moved away from emphasis on ritual to life of faith lived in the world

On the night of October 31, 1517 Martin Luther nailed the 95 Theses on the Power and Efficacy of Indulgences to the Castle Church door in Wittenberg, Germany. Luther knew that many of the faithful would worship there for All Saints’ Day (November 1), and would see his theses in protest of church corruption and misguided theology. It also contained an invitation to a scholarly debate.

Reformation Sunday is celebrated primarily in “reformed” churches – Presbyterian, Lutheran, Calvinist, Dutch Reformed and others. Since the World Council of Churches meeting in 1982, there has been more dialogue with the Roman Catholic church. Consequently United Churches have decreased emphasis on “Reformation Sunday.



A Prayer of Martin Luther:
Behold, Lord, an empty vessel that needs to be filled.
My Lord, fill it.
I am weak in the faith; strengthen me.
I am cold in love; warm me and make me fervent,
that my love may go out to my neighbor.
I do not have a strong and firm faith;
at times I doubt and am unable to trust you altogether.
O Lord, help me. Strengthen my faith and trust in you.
In you I have sealed the treasure of all I have.
I am poor; you are rich and came to be merciful to the poor.
I am a sinner; you are upright.
With me, there is an abundance of sin;
in you is the fullness of righteousness.
Therefore I will remain with you, of whom I can receive,
but to whom I may not give.
Amen.

Question for Reflection: Dependence on God: what does it mean to you?

READ Job 42:1-6,10-17

This week’s passage is Job’s response to God, after God’s defense has been offered.

If you watch curling on TV, you know what the TSN Turning Point is: the point at which momentum changes and the probability of victory becomes clear. This passage is Job’s Turning Point. In the midst of all the arguments from his friends, in the midst of all Job’s denials, in the midst of God’s answer rising out of darkness, it all comes clear right here. Contemporary process would call it a “paradigm shift”.

It is sometimes hard to know who is speaking – initially Job, who quotes God, then confesses his ignorance. So, then why would Job go on to say that he will speak? More likely it is God’s voice who invites Job to “Hear, and I will speak;”

Job’s story reminds us of the reality of human loss; and the breakdown of the simplistic theology that if you are good, only good things will happen to you, so if bad things come, you must have done something wrong. Throughout it all, Job has trusted his heartflet experience, though he questions all human logic, he maintains his trust that somehow God will respond. Finally, in the thick of the storm that is his life, Job hears God’s voice, his eye acknowledges God’s reality. Job is pushed beyond all his expectations and welcomed into a new relationship with God. When he emerges, his perspective on all life is changed, and even his daughters receive a share of his blessing!

Job is one of the scripture stories that gets all done up with a happy ending, but somehow it seems superficial, tacked on to gloss over the real struggle for faith. Hope is already in the works, even in the midst of Job’s suffering. Job’s repentance at the end of the passage is really an acknowledgement of where he stands in relation to God, not an admission of past sin.



Questions for reflection:  What small signs of hope along the way have kept you engaged in your relationship with God, even long before a “happy ending”? 
Have you ever had a moment where you have felt like you encountered God? How did that change you?

READ Psalm 34:1-8

An individual song of thanksgiving, but not for personal use only. Often these individual testimonies to faith were made public in community to teach and inspire others for their own times of struggle.

Psalm 34 is also an acrostic psalm, which means that each line begins with a letter of the Hebrew alphabet, in sequence from A to Z, so to speak.

The section we read has 3 main themes, which give us our reflection points.

“Bless the Lord at all times” – it is not realistic to spend the whole day, every day in worship. How can we make the more mundane parts of our lives shine with the wonder of God?

“Heard by the Lord and saved from every trouble” – what do we do with the question of suffering in the short-term, when ultimately the Christian response is to focus on a long-term hope, whether you call it new life, or the kingdom of God?

“Taste and see that God is good!” – the whole person should be able to celebrate God, not just the intellect. How do YOU celebrate God with all five senses?

READ Hebrews 7:23-28

The beginning of this chapter introduced the readers to Melchizadek, at one time high priest to the people of Israel and felt by some to be greater than Abraham, whom Melchizadek blessed, according to Genesis 14. Therefore, from a Christian perspective, Christ as high priest is greater than all the Levites, even if they are descended from Abraham.

This is a good example of Christian midrash (interpretation) on an older text. The author of Hebrews is blending the story of Melchizadek with the Christian superiority complex. For early Christians with a Jewish background, this continuity between Melchizadek and Christ translates into a sense of security. While priests live and die, this is one who will intercede on their behalf forever.

The stories of priests in the scriptures often raise questions of corruption, exploitation of the role where one intercedes with God on another’s behalf. In Christian faith, especially the Reformed tradition, we are encouraged to go directly to Christ, without requiring intervention of a priest.

Question for reflection:  How do you understand the role or need for clergy, in the midst of your relationship with God?

READ Mark 10:46-52

This is the second story of Jesus healing a blind man in the gospel of Mark, the other is found at Mark 8:22-26. They bracket a section of stories where Jesus’ followers are being urged, metaphorically, to “see” what is right in front of them. Unfortunately, many seem to be “blind”, and this is a spiritual blindness that is much harder to heal!

Unlike the earlier blind man, who was supported by others in finding a way to see Jesus, in this story the crowd tries to keep Bartimaeus away – they do not want to hear what he sees in Jesus. In Mark, Bartimaeus is the first one to call Jesus “Son of David”, hinting at the procession of palms into Jerusalem, and Jesus’ confrontation with those who would accuse him of trying to reign politically. Throughout the story, Jesus’ “royal status” becomes more and more apparent, which he uses to help a noisy beggar become whole again – in a sense, they make each other whole.

Question for reflection:  In modern society, religion is often stereotyped as something that puts blinders on its believers, only science and logic can truly see. Have there been times in your life when you feel that your faith journey has helped you see something others couldn’t?

Closing Prayer: John Calvin
Grant, Almighty God, that as thou shinest on us by thy word, we may not be blind at midnight, nor wilfully seek darkness, and thus lull our minds asleep: but may we be roused daily by thy words, and may we stir up ourselves more and more to fear thy name and thus present ourselves and all our pursuits, as a sacrifice to thee, that thou mayest peaceably rule, and perpetually dwell in us, until thou gatherest us to thy celestial habitation, where there is reserved for us eternal rest and glory through Jesus Christ our Lord. Amen.







Readings for October 7, 2012 Thanksgiving and World Wide Communion

• Joel 2:21-27 and Psalm 126 • 1 Timothy 2:1-7 • Matthew 6:25-33 •

Joel 2:21-27
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.

After stating that his authority is from God , the prophet says that what he writes is to be told to future generations. 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” ,) 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” . This invasion, Joel says, is a foretaste of “the day of the LORD” ; it is a punishment from God. The “pastures”  are as though burnt by “fire”. Blow the shofar, the ram’s horn, he says, to warn of the approach of the End!  Judah is under attack. So thick are the locusts that the sun is obscured – a sign also of the end times The insects, like a conquering army on the move, are commanded by God. Can any survive the onslaught?  But there is still a chance: if a person repents and turns to God, perhaps he will be “gracious and merciful”

In this passage Joel advises blowing the shofar to summon the people to a fast. Put off your marriage! Priests, intercede for the people: may God spare Judah from mockery by other nations, of being thought God-less. God does forgive; he has “pity on his people”. He returns fertility to the land, restores Judah to place of honour among nations, and destroys the locusts. “Early rain” 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 . God will “repay”  for the destruction by the locusts (“hopper ... cutter” – stages are in insect development) sent by him. He is still Judah’s God, “in the midst of Israel”, the only God. Judgement Day, “the day of the Lord” will come “afterward” much later. He will grant his power, his “spirit”, to all Judeans, to “sons ...” and even to “slaves” . Signs (“portents”, ) will warn of the coming of the Day. Then the remnant faithful to God “shall be saved” , including those “whom the LORD calls”. Fortunes will be reversed; those nations who have oppressed Judah will be judged adversely.

Reflection:

The prophet writes to a people who know they are dependant on the land for survival. This is an agrarian society. Locusts, rainfall...these are their preoccupations.

We too are dependant. But do we remember it? Do we need reminders?

When are you reminded of the importance of rainfall? Of good earth? What makes you remember that we are all dependant on the fruit of the land?

On World Wide Communion Sunday do we think of those who suffer because of drought or bad soil or a poor harvest?

On Thanksgiving are we grateful for the blessings that God has given?

 1 Timothy 2:1-7


1 Timothy, 2 Timothy and Titus are known as the Pastoral Epistles because the author addresses the needs and responsibilities of the leaders of Christian communities. The styles and themes of these letters are so similar that many think they were written by the same person. Although they claim to be written by Paul, the structure of the church they show and the specific content of their teaching indicate that they were written a generation or so after Paul. 1 Timothy begins by emphasizing the importance of correct belief and by cautioning against false teachers. The leaders are mentioned as bishops, deacons and elders. The term used here for the coming of Christ is not found in Paul's letters but is common in pagan Greek writings. In those days, a writer sometimes honoured an earlier leader by writing in his name.  Here the author has written: “I urge you ... [to] instruct certain people not to teach any different doctrine” but rather to teach “divine training” (or the plan of salvation) “that is known by faith”. He portrays Christian life as being like the discipline of servants in a large household. Now, at a time when Christians were suspect for not joining in worship of Roman gods, an act expected of all, the author urges them to pray for “everyone” , including civil authorities so that Christians may live “a quiet and peaceable life”, as good citizens yet faithful ones. This, he says, is in accord with God’s plan, for he wishes “everyone”  to be saved, through knowledge of Christian “truth”. God wills this for:

he is the “one God” for all people;

the “one mediator”, Christ, shared in being human with all of us, and represents us all before the Father, and

gave his life as the price of freedom (“ransom" for all.

His life and death were “attested” (shown to be an authentic part of the plan) “at the right time”, at the time chosen by God. Paul was “appointed” by God to announce (“herald”) this to all, genuinely sent out by him (“apostle”) to teach doctrine (“faith”) and the truth about God to everyone.

Reflection:

Christians have long wrestled with their relationship with secular power. Do we always obey the laws and norms dictated by governments and rulers? Do we set ourselves apart from the world and its ways?

We can think of extreme case: the Church in Nazi Germany which followed the rulers of the land, the Religious right in the US, the Russian Church which is supporting Putin with great vigour....or the Dissenting Church in Germany, religious groups like the Amish, the Mennonites, the Puritans who fled Europe, the Quakers who will not take up arms for their country...

So, when do you follow and when do you not?

Matthew 6:25-33

This passage is part of the Sermon on the Mount. In  verse 24  Jesus speaks of the impossibility of serving two masters: one cannot love both. “You cannot serve God and wealth”. (Calvin wrote that an idol is anything that comes between us and God.)

A key word in this passage is “worry” . 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 : 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 . Wild “lilies”, abundant on Palestinian hillsides but dull brown for much of the year, are only brightly coloured for a few weeks. Even “Solomon”, known for his accumulation of wealth, could not compare to their  beauty. The “grass”  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:

those who do not follow Jesus (“Gentiles”, v. 32), not knowing of God’s munificence, seek security in possessions; and

God knows the needs of his people, so worrying about them is to suspect him of forgetting or neglecting his people and their needs.

Reflection

So, what do you worry about? What is our society absorbed by...? Are their real concerns that are not useless worries?

Do we take time to consider... birds, flowers, autumn leaves in colour, the blessings and beauty that surround us? What difference does it make when we make time to pay attention to the world around us...?

What takes your mind off your worries?

What might turn worries to gratitude?

Readings for September 23, 2012  

• First reading and Psalm
• Proverbs 31:10-31
• Psalm 1
• Second reading
  • James 3:13 - 4:3, 7-8a
• Gospel
  
  • Mark 9:30-37

Proverbs 31:10-31
A proverb is a pithy statement expressing some truth in a striking way which is easy to remember. Most of this book is instructions given by a scholar (or father) to a student (or son) on how to lead a moral life, with proper respect for God. Life involves choices; it is important that one be informed, trained and persuaded to make the right ones. The objective of life is attainment of wisdom, i.e. integrity in God's eyes. Wisdom brings rewards.
It is difficult to date Proverbs. Sayings and poems appear to have been formed into an anthology after the Exile (in the 400s BC), but some of the sayings probably date back to Solomon's time. Solomon was known for his wisdom. Some of the sayings are known in other ancient Near East cultures; they have been acculturated to the Jewish tradition.
The book of proverbs ends with this poem, a detailed description of the roles and qualities of “a capable wife”. This appears to be part of “the words of King Lemuel. An oracle that his mother taught him” . Lemuel was of a tribe descended from Abraham’s son Ishmael. Similar advice to a ruler is found in Egyptian and Babylonian texts. The poem serves as a summary of Proverbs.

Several of the wife’s qualities are also those of Lady Wisdom – so is the wife wisdom? In four places in Proverbs, wisdom is said to be “more precious [or better] than jewels” . The wife’s values to her husband are reminiscent of those of wisdom to her followers. Verses 13 to 17  speak of the woman’s extraordinary and ceaseless activity, and her good relationship with her family ; many of her good qualities are named, She is godly, so she “laughs” as she looks forward to Judgement Day; she is wise and teaches “kindness”. In verse 27  “she looks well to” is sophiyyah in the Hebrew text – so perhaps there is a word play on sophia, Greek for wisdom. The book begins with awe for the Lord  and it ends on the same theme .

Reflection:
Who would you name as a "good woman?" What charcteristics make her exemplary?

What is wisdom? Is it valued? Where do you see wisdom at work?

Wisdom in the greek is Sophia, which is, in the Christian mystic tradition, described as the wisdom of God, a pure creative spirit which emanates from God. And Sophia is feminine. What do you think of God having a feminine dimension?

James 3:13 - 4:3, 7-8a

The author has identified one sin commonly found in the community: intemperate speech. Now he seeks to correct a second: arrogance – and in the process, tells us the qualities of wisdom. His understanding of wisdom is like that of the Old Testament wisdom writers, and of Paul. If you do in life with “gentleness”, moderation, courtesy and humility (all qualities bound up in the same Greek word) then you are motivated by “wisdom” . But if “bitter envy”  or “selfish ambition” controls you, you must not boast of it and must not be “false to the truth”, i.e. Christian revelation, as put into practice by those who are wise. (The heart was considered the control centre of personality.) For being “false”, “such wisdom” is “earthly” rather than heavenly (“from above”); it is from the devil. “Envy and selfish ambition” or quarrels are the tools of evil; the devil works through “disorder”. On the other hand, godly wisdom is “peaceable ...” It does not dominate, but rather yields “good fruits”, to all, openly. Then: “those who make peace”, i.e. wise people, will, at Judgement Day, have (or be rewarded with) great integrity in the eyes of God.

Reflection: Wisdom is the theme again. How do you know wisdom when you hear it? Who is wise? What is foolish?

Wisdom produces good and peaceable actions. Where do we see this in our world?

Mark 9:30-37
The disciples have failed to cure an epileptic boy of an unclean spirit (vv. 14-29); this has led to them being puzzled. After Jesus cures him, they ask: how could you cure him but we could not? Jesus tells them: that kind of healing requires the power of prayer; it can’t be done by earthly means.

Now, as they travel from Caesarea Philippi to Jerusalem, they re-enter Jewish territory. Jesus again wishes to avoid partial understanding of him and his mission. He again teaches that he, the “Son of Man is to be”  killed, but adds one new idea: he is to be “betrayed” or handed over to people; this is part of God’s plan. Both his suffering and betrayal are so beyond the understanding of the disciples that they dare not reveal their ignorance.

Jesus now teaches more about being his followers. (Presumably “the house”,  is Peter’s.) The disciples have been arguing over rank. Jesus says, in effect: to be my disciple, you must abandon seeking position and prestige. He takes an example to welcome a child “in my name” (because of regard for who and what I am) is to welcome me, and indeed God. In Aramaic and Greek the word for “child” is the same as for servant, so verse 36  may also speak of welcoming a servant, one sent by his master. If so, Jesus is saying: whoever receives the servant receives the master. Whoever receives a child receives Jesus, and whoever receives Jesus receives God, who sent him. Both child and servant are without status. They are unable to repay a kindness, in earthly terms.

Reflection

Do we still seek status, position and privilege?

In Jesus day children had very low status. It may be hard for us to appreciate how radical it was for Jesus to lift up a child and to ask his followers to be like one of them.

What value do we place on children? In our society? In our Church?

Who in our cultrue is lowly, unable to pay back kindness...?

 

Summer 2012

We held our last Wednesday morning study for the season and will return to regular blogs in September.  Over the summer the website is being resdesigned, but hopefully you will find us at the same website address next fall - with a brand new look!  God's blessings, Elizabeth and Steve

Readings for May 13 2012 - Easter 6

The artist, Maura McGurk, of the United States, describes her work this way:


This piece, called Love One Another, is a bit of an experiment.


Thematically, it’s a response to gay bullying, and looks at the aftermath of suicides caused by gay bullying. After the suicides of gay teens in Fall 2010 which brought international attention to the bullying problem in the US, it became clear that this is an issue which touches many people. It Gets Better videos have been viewed millions of times; President Obama and Ellen DeGeneres, among others, have said that everyone shares a responsibility for taking a stand against bullying.


This idea of everyone doing their part is the inspiration behind Love One Another.


This artwork is made of 100 painted, magnetized puzzle pieces. Unlike other artwork in this show, the individual components here are designed to be removed from the whole, with each piece taking on life of its own as a small abstract painting. This shows that we all “hold a piece of the puzzle”, we all have a stake in this problem, and can each do something to help solve it.

Maura McGurk is part of an exhibit at the Museum of Motherhood in New York, featuring the expressions of mothers of gay children.

Take a moment to centre yourself in prayer:

O God who created our brotherhood and sisterhood, our parenting and caring for parents, our friends who become family, and our family who become friends, O God of all our relations, be with us. You surprise us, O God, with the miracle of life. You speak to us of the love that overcomes fear. You knit us together as individuals, then you knit us together in one body. O God, who created us sisters and brothers in Christ, open your Word to us this day, Amen.

This Sunday is called Mother’s Day in Canada. In the UCC 1970’s congregations were encouraged to focus on celebrating the whole Christian Family, rather than mothers because of families living without mothers, or with stepmothers. So we call this Sunday Christian Family Sunday. You're wondering about Father’s Day? It usually coincides with Aboriginal Prayer Sabbath!

The week following Sunday also contains Ascension Day (40th day after Easter, always a Thursday.) Some churches will use the readings for Ascension (Acts 1:6-11). In parts of Europe, Ascension Day is a legal holiday, schools and businesses are closed.


READ Acts 10:44-48

One of Luke’s recurring themes is the interruption of a speech: turning a good situation into a bad one, a bad situation into a good one, etc. Usually it underlines a turning point in the story, this literary device seems to add drama and urgency to the apostles’ word.

For example: 
Acts 2:37 - hearers are cut to the heart; 10:44 – the Holy Spirit; 17:32 - scoffers and supporters; 22:22 - shouting; 23:7 - dissension between Saducees and Pharisees; 26:24 – in Jerusalem, Paul interrupted by governor Festus.

This interruption is really key however – the Holy Spirit marks a “conversion” – breaking away from the conventions and ethnic restrictions on faith. 

Shortly afterwards, in Chapter 11:19 – the Holy Spirit goes on the road! P/Saul is picked up as apostle. 

In this passage the interruption happens because Peter has given the testimony “everyone who believes” and the Holy Spirit then confirms it.

In verse 47 - Peter asks “Can anyone withhold baptism?”

Yes, in ancient ritual – even in the early church. Reasons that were applied: if they were pimps, idol-makers, or theatre performers, since there was no Christian theatre, only pagan. If they were teachers forced to teach about pagan gods, or that Caesar was son of God, they were denied; as were charioteers, wrestlers, soldiers, priests of a pagan idol, executioners, magistrates, any public servant – professionally they must support Caesar. Also for immorality, men who keep concubines, or concubines who are “unfaithful” to their one man were also refused. All this according to Hippolytus of Rome, 2nd-3rd century AD.

Question for reflection
How has our understanding of baptism changed? Would you see it more restricted or more accessible?

READ John 15:9-17

This passage builds on what we had last week – the image of the vine and branches.  Christ is the central vine – all the branches and new fruit must maintain their connection.

Divine love is the model, in verse.9 "As the Father has loved me", verse.12 "love one another as (conjunction kathos) I have loved you".   Kathos can mean either “since” or a comparison like “just as”.

Love is reciprocal – this is different somehow than “love your neighbour” or “love your enemies”, which are  clearly one –way. This is community, built with trust between the parties.

Backgroun Context: There is the suggestion that Gospel of John was written for a Christian community experiencing persecution from Rome and increasing rejection by the Jewish community. The followers of Jesus needed to support one another when no one else will.

This passage also holds tension, in the balance between the expression that the followers of Jesus are already loved, but are his friends IF… - to maintain that relationship they must also live with love.

John’s gospel is distinct from Matthew, Mark and Luke in that Jesus seems more in control of his situation than a victim of circumstance (verse 13 “lay down your life”). He is perhaps alerting the followers to what lies ahead and the fact that if they choose to remain faithful, they may have to lay down their lives as well.

Question for Reflection:
How do we understand “laying down our lives” today? How do we apply it?


READ 1 John 5:1-6

The repetitiveness of 1 John is both blessing and curse.  We lose our train of thought when we read it over and over again, the same themes and images.  It follows a stairstep pattern:  the last image in one sentence is usually the first image in the next sentence.  But there are 2 new themes to be mined for deeper meaning within the familiar phrases: 

1) Love with God leads to love with other people and vice versa; this is seen in the willingness to keep God's commandments - God's love is transformative, and the commandments are not burdensome.

2)  This "victory that conquers the world" - does this mean separation from the world?  Or a way of living in the world so that the world's pressures do not swallow us whole?  The author gives the readers a way to be bold in the world - having faith IN Jesus Christ, not just about Jesus Christ, gives us the feeling of victory. 

The verse at the end is likely better connected to what follows - the 3 elements that testify to Christ are spirit, blood and water.  They correspond with the image of the Trinity.

Question for Reflection:
How do you feel about being told you "must" follow the commandments? 

Closing Prayer:
Divine Vinedresser, What lessons do branches on a vine teach?





Listen, they will tell you.
“I need to be: well trained and planted in drained soil.
Dig deep the planting hole. I am a deep rooter.
Place me in full sunlight and let me lean on a trellis;
If not, since I am a creeper, I will run wild and wind around anything convenient.
Prune me in the dormant season.
Make sure I remember always I am a branch, not the vine.
Follow these lessons and I will produce delicious fruit.”
Thank you, Jesus, the Vine, for this parable of the Vinedresser.
In this journey of faith, this growing in the Spirit
May I produce the precious and delicious fruits of:
truth, humility and walking justly with you, the Vine, and me, the branch,
to be a pleasing fruit for the Vinedresser.  Amen