Readings for February 2, 2014

Opening Prayer: 

O God, you turn things upside down for us.  When we think our days have settled nicely into place, you upset our plans.  Your word breaks into our agendas, and shakes us from complacency.  And yet when our lives are in disarray, O God, you are the one who gives it meaning, who puts our feet on the earth, who points us to hope. 

Help us this day, O God, to hear through the familiar words of beloved scripture and to be moved by the unlikeliness of finding ourselves in the midst of YOUR gospel story, for we pray in the name of the one we followed into the story, Jesus the Christ, Amen

 

READ Micah 6:1-8  - the lectionary is verses 6-8, but we should look at the whole passage

 

Background on Micah

Likely comes during reign of Hezekiah - 711-701 BCE

Came from “the frontier” Moreshesh-gath, one of the first communities attacked in war

Judah buffer between Egypt and Assyria

Micah went to Jerusalem to “deliver” his prophecies, he was not same social strata as Isaiah

 

Micah`s  mini-drama – Law and Order: Promised Land

 

Narrator speaks in verses  1-2, 8

Plaintiff (God) speaks in 3-5

Defense (Israel) speaks in 6-7

The Judges or jury are the mountains and hills, they are mentioned in 1-2 but are present throughout, imagine mountains with the image of timeless wisdom, enduring foundations.  They know the way the world is supposed to be ordered.  Human society has not lived up to God`s intention. 

 

Opening:  The setting of the trial is up to the plaintiff – God is the one who has brought case to court – God has “a controversy” (Hebrew legal suit) with “his people” – check translations.

 

Verses 3-5 – What has God done wrong?  Clearly nothing! Israel (the people not the country!) given opportunity to complain, but has no charge.

 

God is in the right:  verse 4 - past history with the escape from Egypt

Verse 5 – the story of Balaam and the talking donkey

            Shittim – camp on one side of Jordan before entering promised land

            Gilgal – camp on other side before attacking Jericho

Verses 6 – 7 – Israel is already acknowledging their guilt – the recompense is offered in exaggerated terms  - but reflecting the ornate rituals of king and privileged classes.

                         

Human sacrifice – still practiced in that time by other cultures, though criticized by Hebrew scripture, it was an option for desperate people.

Verse 8 – you already know`… if you have been paying attention

            Justice, kindness, walk humbly with your god (translations?)

What does the Lord require of you? Sacrifice your pretensions to righteousness!

 

Question of Reflection:

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

 

 

READ 1 Corinthians 1:18-31

 

The pastoral situation in Corinth:  A diverse community, with different ethnic groups, economic status, lots of conflict over  who is the “right” teacher, has the “highest” gifts, has authority?

 

Paul overturns familiar values – v.18 ``the cross (Blasphemy to Jews) is foolishness (blasphemy to Greeks) to those “who are perishing”`` – not dying but missing the boat to eternal life.

The saved can see that the cross is the power of God. 

 

Verse 19 contains a quote from Isaiah – 29:14 in a situation where corruption, duplicity are tripped up by God’s foolishness.

 

There is no true worldly wisdom, says Paul.  Wisdom didn’t work, so God to go for belief (faith relationship – loyalty, trust)   Jews believe in signs, Greeks believe in wisdom – these are stereotypes only!

But we proclaim Christ – in spite of appearing foolish, to those who are called, regardless of their cultural background

Verses 26 – was Paul speaking to the lower class believers? Taking a swipe at the wealthy, perhaps.  The humble may not be the best but are the ones God CALLED.

Corinthian unity will be based on the belief that it is not our own qualifications that matter but being God’s tools.

 

Question for Reflection: 

In what ways has the “wisdom” of the church appealed to you?  In what ways has it been its foolishness that has appealed?

 

Read Matthew 5:1-12

 

Look at different translations (Oremus Bible Browser has several, we used King James, The Message, Contemporary English Version.)

 

Jesus is not telling the crowds to become poor, or go into extended mourning.

Jesus is consoling those who are poor, or mourning, or meek, reminding them of the values in God`s kingdom, as contrasted to human society.

Thus, when we hear them we should not think “Oh, I should be like that...” but “When I feel that way, I should remember what Jesus said...”

 

3 ways to read the Beatitudes –

1. Allusion to mountain, where Moses was teaching 10 Commandments,

Jesus is the NEW MOSES  teaching NEW COMMANDMENTS  ethics of promised land

(God’s kingdom).

1. Indirect quotations to Isaiah 61 – 2^nd or 3^rd Isaiah – speeches to exiles, disenfranchised, seeking hope that is not traditional “wisdom.”
2. Christological – understanding Jesus’ mission – eschatological (my kingdom is not of this world) Jesus embodies the blessed, and inherits the promise.

 

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

 

Numbers 12:3 –

“Now the man Moses was very meek, more so than anyone else on earth.” (from the KJV – our more contemporary translations, NIV or NRSV, say humble or devout.)

Clearly Moses might have been meek, yet as the leader of God’s people, not weak.

 

Matthew 11:29 –

“Take my yoke upon you, and learn from me; for I am meek and lowly in heart:  and you shall find rest for your souls.”

Likewise, Jesus was a leader passionate about God’s mission and ministry.  Yet he knew that he needed gentleness and compassion to really demonstrate God’s spirit.

 

The Greek word used in both the Septuagint (Greek translation of the Hebrew scriptures) and in the Christian scriptures, which we translate meek is “praos”.

Beyond the Bible, it was used to describe (1) a soothing medicine, or (2) by sailors to describe a gentle breeze, or (3) by farmers to describe a broken colt.  All describe power or energy channeled under great control.

 

Ephesians 4:1-2 – (KJV)

“I, therefore, the prisoner of the Lord, beseech you that you walk worthy of the vocation wherewith you are called, with all lowliness and meekness, with longsuffering, forbearing one another in love.”

 

Paul called the early Christians to “meekness”, knowing that it would take self-control to live together faithfully, with all their differences.  Christian witness required courage, not wimpiness!  But to work together in a ministry that crossed boundaries of class, ethnic origin and gender, “gentleness” (NRSV) was also required.

 

Jesus’ beatitude includes a more eternal understanding of “inherit the earth”.  When the reign of God on earth begins, the faithful (everyone?) will have what they need, there will be no more poverty, we will share in creation’s wealth with justice.

 

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

P. Jacob, from Chile:

Blessed are the poor …

not the penniless

but those whose heart is free.

Blessed are those who mourn …

not those who whimper

but those who raise their voices.

Blessed are the meek …

not the soft

but those who are patient and tolerant.

Blessed are those who hunger and thirst for justice …

not those who whine

but those who struggle.

Blessed are the merciful …

not those who forget

but those who forgive.

Blessed are the pure in heart …

not those who act like angels

but those whose life is transparent.

Blessed are the peacemakers …

not those who shun conflict

but those who face it squarely.

Blessed are those who are persecuted for justice …

not because they suffer

but because they love.

 

 

 

Black History Sunday

Take a moment to centre yourself in prayer:


O God, you call us to stand up for righteousness, to stand up for truth.  We try, and yet sometimes we do not understand.  We reach out a hand to help, it always casts a shadow.  We need you, O God, to be at our side forever.  To challenge our stubbornness, break through our fears.  To bring wisdom to our reading of scripture, and understanding to our times of light and darkness.  O God, you call us to stand up.  Stand with us and give us strength, we pray, Amen

What are the biblical theological roots of racism?

On example of scripture and Christian theology being used to justify racism is 20th century South Africa, and the  (Boer) Afrikaner Calvinist beliefs that led to apartheid.

1. Omnipotence – if it is so, then God has ordained it
2. Biblical literalism – proof-texting to prove Africans were inferior
3. Predestination – some are destined to suffer and cannot be saved

The Afrikaners were an isolated group, they had drawn close for self-defense (against both African tribes and other European influences), they tended to interpret Calvin’s doctrine of individual predestination as communal.  "We are the chosen/they are condemned."

Biblical interpretation – from Genesis:  The indigenous African peoples were “the descendants of Ham”

READ Genesis 9:18-27 - the scripture has nothing to do with Africa, but was used to justify the domination of other groups, in this case, all people of colour.

When England took over South Africa, many British settlers came to the southern provinces (near Cape Town.) They were too liberal for the Afrikaners, who moved North, in a time called the Great Trek. They likened this to the Exodus, and the resident African tribes were the Canaanites.

READ Joshua 6:20-21 – destruction of Jericho: again not about Africa, but used to rationalize the extermination of indigenous peoples.   

The Afrikaner belief grew that they were the Chosen, and anyone who opposed them was disposable.

More contemporary issue is the theology where white is light is right – an interpretation or distortion of scripture.  The implication is not always intended, but often heard by people of colour.

Biblical images are mixed: 

            Genesis 1:2

            Psalm 17:8

            Psalm 51:7

            Psalm 91:1

            Psalm 139:12

            Song of Solomon 1:5

            Isaiah 9:2

            Luke 12:3

            John 1:5

            2 Corinthians 11:14-15

            1 John 1:5-7

            Rev 21:23-25

 READ an article by Anthony Bailey “Light and Dark Imagery in the Bible” (link www.united-church.ca/files/intercultural/light-and-dark-imagery.pdf)

Closing Prayer: 

 Gracious and loving God, we thank you for being a companion on our journey. In a world where there is a great deal of indifference, we thank you for welcoming all us just as we are and making us feel at home. We pray that you will transform us and make us the people you want us to be. We pray all this through Christ our Saviour. Amen.

 

Baptism of Jesus Sunday

This sculpture makes me think of baptism.  By Camille Claudel, it is said to be a metaphor for destiny - small figures of humanity just before a great wave descends upon them.  We choose what comes afterwards.

Take a moment to centre yourself with this prayer by Miriam Therese Winter:

God our Mother,

Living Water,

River of Mercy,

Source of Life

In whom we live and move

and have our being;

Who quenches our thirst,

refreshes our weariness,

bathes

and washes

and cleanses our wounds;

Be for us always
a fountain of life,

and for all the world,

a river of hope

springing up in the midst

of the deserts of despair. 

Honour and blessing,

glory and praise to You forever.  Amen

 

It is the season of Epiphany – from phanos meaning “revealing”, epi “upon”

Literally:   Over and above what is normal, ordinary is being revealed – from within the ordinary, we receive the appearance of something extraordinary.

Symbols of Epiphany – light, candles, baptism shells, water, footprints, journeys, ordinary disciples on an extraordinary journey – the colour green.

This year is a long season of Epiphany, since Easter is late (April 20), Lent begins March 5.

Readings:        OT – Isaiah, Micah, then Moses – Law and Prophets

                          NT – 1 Corinthians

                          GP – Matthew: early ministry and teachings

 Baptism of Jesus Sunday – celebrated in Western Xty the week after Epiphany – separating it from birth stories, and the visit of the magi .

– In Eastern orthodoxy, it is part of the Epiphany/incarnation stories on January 6

READ Isaiah 42:1-9

2^nd Isaiah – taken from the period when the Jews were in exile (587 BCE) – they were scattered between Judea and Babylon, dislocated from their temple and tradition.  If they didn’t have their land, did that mean they lost God as well?

2^nd Isaiah’s Themes:  living as a loser – taking God with you – faith that is portable and resilient

From verse 1, we are invited to see God’s servant not as victorious warrior, but a humble servant – and yet the servant will “execute” justice in a lasting way that no warrior accomplished.  God delights in this table-turning of our expectations, in the surprise. 

Distinct from 1^st Isaiah, who is looking for a righteous king (Isaiah  9:6-7, 11:4)

True leadership is protective of the weak until the weak are strong enough to stand on their own.  What would this mean for the people, after their defeat and exile?  What attitude should they adopt?  Historically, the Jews did not rebel in Babylon, but were effective servants and earned the trust of the Babylonian leaders (Daniel; Shadrach, Meshach and Abednego)  They resisted assimilation, but non-violently.

Verse 5 still reinforces that God of Israel is the universal God, faithful to the covenant,.

Israel (the people, not the nation) has a special role to play in God’s mission – “a light to the nations” in verse 6 – not above other nations, but in their midst to bring freedom, healing.

Justice:  does it mean the rule of law, or the way of right relationship?

Question for Reflection:

In the gospel of Luke, Jesus claims this commission in verse 7 as his commission (not necessarily his alone).  How do we share this work with him?

READ Acts 10:34-43

Prior to this speech, Peter has had a dream where God invited him to eat things clean and unclean, then upon waking, he is asked to baptize a non-Jew.  He is challenged on the baptism by the Jewish believers – this is his response.

The issues are human issues – every group goes through this.  Where do we find belonging?  How does that shape our identity and choices?  What are the limits?  When do the limits become hurtful? How do we see people who are different?  When do we welcome others at the expense of losing what has been important to us?

Remember it was written by Luke, several generations later, in the Gentile world.

Not new to Judaism either – Deut. 10:17 – God is not partial, based on income or social status, now extended to other nationalities

The point of the sermon is not about the difference between Jews and Gentiles, but that God’s salvation is so great it overflows all boundaries of nations, cleanliness, language, culture.  Jews can continue being Jews, Gentiles do not have to undergo circumcision.  It is all unified in meaning even when we are not in practice.

Question for Reflection:

What distinct things about your faith are worth holding on to?  What things do you respect about other faith traditions?

READ Matthew 3:13-17

Long historical gap between the flight to Egypt, then return to Nazareth (after death of Herod the Great 4 BCE) when Jesus was perhaps 1 year old.  Then he turns up looking for baptism – according to Matthew and Mark, by John the Baptist.  According to Luke, John already in prison.

Gospel parallels – Uniquely in Matthew there is a conversation between Jesus and John about whether it is appropriate – why is this important to Matthew?

If it is just about repentence and forgiveness, then Jesus might not be without sin.  Or, perhaps it is about repentence and forgiveness, but also about identity.

 Matthew's perspective:       

·         Jesus is intentional in seeking out John at the Jordan;

·         John would have prevented Jesus, citing Jesus’ “higher status”

·         Jesus believed it was fitting “to fulfil all righteousness”

·         Not just Jesus witnessing but the heavens were opened and a voice heard

·         Voice speaks to others

Verse 15, Jesus says “let it be so NOW” suggests that this is about timing not about sin

The word for righteousness not legal but claiming right relationship, identity, solidarity of Jesus to the people, while claiming belonging within God’s kingdom.

Matthew 5:20 – righteousness must be greater than scribes and Pharisees (who were very righteous in that society’s standard!)  Jesus is over-the-top.

Act of “revelation” – heavens opened and a voice is heard by all.  God in the midst of an ordinary day among ordinary people.

Verse 16, “the Spirit of God descending like a dove and alighting on him”  - anointing him to a new identity, much like the prophets when they were called.

Verse 17: words “This is my beloved Son, with whom I am well pleased.” Echoes of Psalm 2 – which speaks of God anointing a new king, and later the Transfiguration story.

Paradox of Christ – fulfilling righteousness not about getting what we deserve, but about being on an equal level with others, God identifying with the lowest.

READ Psalm 29:

This is a parody of Canaanite poems based on the Baal myth. Baal was the Canaanite god of the rainstorm and therefore of fertility and crops. In the myth that grew up around his worship, there was an annual battle between Baal and the god of death and the salt sea. In the myth, Baal would annually defeat his foe (symbolized by the Mediterranean Sea) and move eastward to land (i.e., the annual rains would come), where he built a palace for himself and was enthroned as god. Psalm 29 ascribed to God all the power that the pagans typically ascribed to Baal. The motifs are the same as those in the Baal poems: ascription of praise to deity vs. 1-2; the storm arising in the sea vs 3-4; the storm moving onto land vs 5-9; enthronement and worship of God by his people vs 10-11.

Closing Prayer:

O God, your power is seen in water:  in the magnificent storm, and in the steady, shaping trickle; in the cleansing of the earth, and in the renewal of a baptism. 

As we move into this time of Epiphany, into this time of revelation, where we see your presence over and above our daily routine, be with us. Strengthen our hands, that we might open them and catch the tiny droplets of your love, admire their beauty, and then share them in the world you made.  Amen