Readings for January 22, 2012 Black History Sunday

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Closing Prayer:

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

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

may our hearts and souls, yea our very spirits,

be lifted upward to Thee,

for it is from Thee that all blessing cometh.

Keep us ever mindful of our dependence upon Thee,

for without Thee our efforts are but naught.

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

We pray for more courage.

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

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

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

May the Cross ever remind us of Thy great love,

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

May we be constrained to follow

in the name and spirit of Jesus, we pray.

Readings for Epiphany 2 - January 15, 2012

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

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

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

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

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

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

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

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

READ 1 Corinthians 6:12-20


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

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

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

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

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

READ John 1:43-51

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

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

Closing Prayer:

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

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

Yet You know me
For You made me

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

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

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

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

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

I'm ready.

Readings for Advent 3

• Isaiah 61:1-4, 8-11 • Luke 1:46b-55 • 1 Thessalonians 5:16-24 • John 1:6-8, 19-28

Prayer to begin:

God of joy and exultation,
you strengthen what is weak;
you enrich the poor
and give hope to those who live in fear.
Look upon our needs this day.
Make us grateful for the good news of salvation
and keep us faithful in your service
until the coming of our Lord Jesus Christ,
who lives for ever and ever. Amen.

Isaiah 61:1-4, 8-11

This passage was probably written after the people of Israel returned from Exile. It foretells the total salvation of God’s people: bodily, spiritually, individually and socially. The prophet says that God has empowered him to act on God’s behalf; God has “anointed” him, commissioned him to preach and to hear the Word of faith, to understand God’s word, and to be strengthened in following it. (Vv. 1b-2 are Jesus’ text when he preaches the good news in the synagogue in Nazareth: see Luke 4:18-19.) This is a message of rescue for God’s people, in all ways.

“The year of the Lord’s favour” (v. 2) is mentioned in Leviticus 25:10: in a jubilee year, a year dedicated to God, one of liberty, all shall return home to their families. It is a year of rest in which the land produces without being sown. (The word translated as “vengeance” can be rendered as rescue.) In 60:21, God promises the people righteousness, oneness with God. Calling them “oaks of righteousness” here (v. 3) indicates the strength of their bond with God. They will show God’s majesty and power (“glory”), as intermediaries (“priests”, v. 6) between God and other nations. Vv. 4-7 tell us that strangers, foreigners, from all nations will contribute to the restoration of righteousness on earth. They will be greatly (“double”) blessed, and have eternal joy. The promises to Abraham made in Haran are finally to be fulfilled (v. 9). “They” (probably Israel, but possibly the foreigners too) will be rewarded (“recompense”, v. 8); God’s agreement with them will last for ever. In vv. 10-11, the prophet speaks as the renewed Jerusalem. All will rejoice because God has provided salvation and has healed their rift with God. Just as seeds grow into plants that can be seen, so God will cause people to be joined with him, to grow in him, and to praise him as an example for “all the nations”.

Reflection:

• "bind up the brokenhearted" -Where do we see this happening? When has your broken heart been bound up/healed? This passage gets at the heart of why we want to share Jesus - he's good news for those who've heard none.Do we not want others to find healing?
• "I the Lord love justice." Do you love justice? What does it mean to love justice for those who are oppressed?What does loving justice look like?
  

Luke 1:46b-55

This is known as the Magnificat, from the first word of the Latin translation. Mary is visiting Elizabeth and Zechariah. God’s messenger, Gabriel, has told her that she will bear Jesus, “Son of God” (v. 35), successor to David and founder of an eternal kingdom. Now she thanks God. Speaking today, she might begin: I, from the depth of my heart, declare the Lord’s greatness and rejoice in God my Saviour. Vv. 48-50 extol the fruits of the earth and of lowly dependence on God’s mercy; vv. 51-53 speak of the great reversals God has, and will, achieve through all ages; vv. 54-55 recall that he has fulfilled, and continues to fulfill, his promises to God's people.

Reflection:

This one scene has created art and music, poetry and prose.

Frederick Buechner writes of Gabriel:

As he said it he only hoped she wouldn’t notice that beneath the great wings he himself was
trembling with fear to think that the whole future of creation hung now on the answer of a girl.

W. B. Yeats writes from Mary's point of view:

The threefold terror of love; a fallen flare
Through the hollow of an ear,
Wings beating about the room;
The terror of all terrors that I bore
The heavens in my womb.
Had I not found content among the shows
Every common woman knows
Chimney corner garden walk
Or rocky cistern where we tread the clothes
And gather all the talk?
What is this flesh I purchased with my pains
This fallen star my milk sustains
This love that makes my heart’s blood stop
Or strikes a sudden chill into my bones
And bids my hair stand up?

In this scene Mary shows great faith, trust and courage. She risks much. She takes a great chance. She says yes to God in a remarkable way.

What meaning, inspiration or strength can you draw from this story?

1 Thessalonians 5:16-24

Paul is drawing toward the conclusion of his letter. He has just exhorted the Thessalonian Christians regarding their personal conduct and their relations within the community. Now he turns to spiritual matters. God’s plan for them, realized in Christ, is to “rejoice always”, to make their lives a continual prayer, a working in unison with God, and to be thankful to God for his freely-given gifts, whatever may happen to them (vv. 16-18). Do not, he says in v. 19, suppress manifestations of the Holy Spirit as he works through members of the community; do not despise “the words of prophets” (v. 20), i.e. preaching inspired by God, words of consolation and warning spoken by members who receive messages from God, and predictions of future events, but be aware that there are true and false prophets; there are those who authentically speak God’s word, but others who do not, who are false, “evil” (v. 22). Take care to discern, in the context of the community, all supposed manifestations of the Spirit (“test everything”, v. 21).

Finally, in vv. 23-24, Paul prays that God, who brings peace (shalom) in the community now and promises eternal peace in his kingdom, may bring them into union with him (“sanctify”). Also, may every aspect of each one of them – their relationship to God (“spirit”), their personal vitality (“soul”), and their physical bodies – be found godly, worthy of the kingdom, when Christ comes again. God, who calls them to the Christian way, in his fidelity will sanctify them and make them worthy of the kingdom.

Reflection:

• Rejoice always, pray without ceasing, give thanks in all circumstances." Really? Always? Without ceasing? In all circumstances? Can you do this? Always remember how blessed you are? its good to recall that Paul wrote much of his words in difficult circumstances.He wrote from prison, awaiting trial. Yet his words call us to rejoice always.
• "the one who calls you is faithful" - Jesus is faithful, even when we are not. Beth Quick writes: "Sometimes I think we expect God to let us down because we let God down. We're setting our standard the wrong way. We should take our standard from God, who is always faithful to us."

John 1:6-8, 19-28

In the opening verses of the book, the evangelist has told us, that the Word, the logos, (i.e. what God says, God in action, creating, revealing and redeeming) existed before all time. He is the force behind all that exists; he causes physical and spiritual life to be; life, goodness, light, overcomes all evil. Jesus, the “light” (v. 7), took on being human through God, and is a force for goodness, light, godliness, for all people. Now he tells of John the baptizer, who is sent, commissioned by God, to point to Jesus, to “testify to the light” (v. 7). He is the lamp that illuminates the way, but Christ is the light (v. 8). When the religious authorities (“Jews”, v. 19) send emissaries (“priests and Levites”) to assess the authenticity of this religious figure, John tells them that he is neither of those whom they are expecting to come to earth: neither “the Messiah” (v. 20) nor the returned “Elijah” (v. 21). (Jews believed that one or both would establish a kingdom on earth free from Roman domination.) Neither is he “the prophet” who was expected (by some) to be instrumental in establishing the Messiah’s kingdom. John says simply that he is the one who prepares “the way of the Lord” (v. 23), who announces the Messiah’s coming, fulfilling Isaiah 40:3. Representatives of the Pharisees (who enforced traditional Jewish law and practice) ask in v. 25: why are you performing an official rite without official status? (Jews baptized proselytes at the time.) John tells them that the one to whom he points is already on earth (v. 27); he is so great that I am not even worthy to be his slave.

Reflection

• Compare John's poetic introduction of John the Baptist to that found in the Synoptic gospels. John's writing is almost poetry, like he's setting a stage of characters, all of them getting ready for the appearance of Jesus.
• John's gospel is the only one where John the Baptist self-identifies as speaking from Isaiah. John portrays a very self-aware John the Baptist, who knows who he is. What do you think? How do you think John the Baptist saw himself?
• John describes Jesus as the light, and John the Baptist, not the light, testifying to the light. In Matthew, we read of Jesus saying that we are the light of the world. Do you think Matthew and John disagree, or show us different perspectives? Are you the light of the world? Do you testify to the light? Do you, like John the Baptist, know your role in this story?

Readings for Advent 2

Isaiah 40:1-11 • Psalm 85:1-2, 8-13 • 2 Peter 3:8-15a • Mark 1:1-8

Advent Prayer: God of timeless grace, you fill us with joyful expectation. Make us ready for the message that prepares the way, that with uprightness of heart and holy joy we may eagerly await the kingdom of your Son, Jesus Christ, who reigns with you and the Holy Spirit, now and forever. Amen.

Isaiah 40:1-11
This is the beginning of the part of Isaiah written from exile in Babylon. In verse 1 and 2, God speaks. The words are spoken “tenderly” (to the heart, the seat of reasoning), to “Jerusalem”; but the city is in ruins, so (this passage being a vision) their audience is an idealized kingdom. Tell them, God says, that their time of sorrow is over, that they have “served” their punishment, that the Exile is about to end. Use of the word “double” in verse 2 assures that their purification from sin is finished, that difficult times are truly ended. So a new era is dawning.
In verses 3 to 5, a heavenly voice (or the prophet) announces, in language reminiscent of the pomp of royal pageantry in Babylon, “prepare the way of the Lord”. (Christianity was later known as The Way, God’s manner of life.) God is coming; God is about to lead a new Exodus (note “wilderness”, “desert”) to a blessed land. (The words translated “all people” mean, literally, all flesh.) Then “a voice from heaven commands the prophet to “Cry out!”, but he asks: what should I tell them? For they are like flowers and “grass”: they fade and wither when God acts. (The word translated “breath” also means spirit, as in Genesis 1:2, where the wind of God sweeps over the primeval waters.) People are fickle, but God’s “word” endures.
Even so), the prophet (on behalf of Jerusalem) is told to tell the “good tidings”, the good news, boldly, to tell all people “Here is your God!”. Jerusalem (“Zion”) and Judah are to be the centre for God’s activity on earth. He comes, says verse 10 as a king (“with might”, “rules”) who really cares: he brings redemption, restoration (“reward”, “recompense”). Finally, verse 11 compares God to a shepherd: one who gathers the weak (“the lambs”), makes people one with him, and compassionately leads. (In the ancient world, a shepherd led, rather than drove, his sheep, to protect them from lurking predators.)

Reflection

Comfort, O comfort my people" - ah, what gorgeous words. This God is a God who longs to comfort us, even when we wander and stray.

This text and our text from Mark both mention the wilderness, or desert. What happens in the Bible in the wilderness? Think Israelites. Think Jesus' temptation. Lots of deep spiritual transformation happens in the wilderness.
Where's your wilderness? What's been a desert place in your life?

"Here is your God!" That's the good news that Isaiah cries in this text: God is here, is present and real in your lives. Where do you see God at work in the world? Where is God in your life?

Psalm 85:1-2,8-13
Verse 1 and 2 tell of God’s restoration of Israel, probably in releasing them from Exile. But times are tough: verses 4 to 7 are a prayer that God may again show favour - in the present s: please, God, “restore us again”; give us life and “salvation”. The people returned to a ravaged land. In verses 8 to 13 the psalmist hears God speaking: he will impart blessings upon the faithful. They will receive “peace”, shalom, godliness, well-being, including “salvation” which is “at hand”. In this process, God’s presence and power will be apparent. Verse 10 says that four of God’s attributes, his gifts to humankind, will come together. Then in verse 11 human “faithfulness”, adherence to God, the ultimate truth, will be reciprocated. God will give prosperity, materially and spiritually. Crops will improve and the people’s righteousness “will make a path” for God’s coming.

Reflection

"[God] will speak peace to his people." What does speaking peace sound like? How would you speak peace to someone? Who in our world speaks for peace?

"for those who fear [God]" - do you fear God? We're instructed over and over again in the scriptures not to be afraid. What does it mean, then, to fear God or to be God-fearing? We are to have an awe of God that is an awe we give only to God.

Some beautiful imagery in v. 10: Steadfast love and faithfulness will meet; righteousness and peace will kiss each other." Great images. Love and faithfulness bound together.

2 Peter 3:8-15a
Aware that he will soon die, the author leaves his fellow Christians with a testimony of what being Christian demands: how to live up to The Way, so that they may be among the saved when Christ comes again. It was tempting to deny that Christ would come again because early Christians expected the world to end within their lifetimes.
The delay, he argues in v8 is only in human terms, for God does not measure time as we do. God wishes all people to be found worthy at the Last Day so god is waiting patiently for all to repent. The images of the end-times are drawn from popular Jewish and Greek (Stoic) philosophy of the day. (Annihilation of all things by fire was a Stoic belief.) A “loud noise” heralds the Day; the conduct of all people will be made known then. So, he asks rhetorically in, given that the End will come, what should our conduct be as we wait for the End and hasten it (through bringing people to Christ)? But he adds, for us Christians annihilation is not the End, for (per Isaiah 66:22), we look forward to “new heavens and a new earth. In v14 he answers: we should work at being “at peace”, at being ethically and spiritually perfect, prepared for Christ’s (“him”) coming at the End. We should see the apparent delay in his coming as an opportunity for repentance, a last chance to get things right.

Reflection

The author here is writing in response to concerns, it seems, about the slowly-coming day of Christ's return. They are ready and waiting for Christ to come again. So where is he already? The author talks about how God's time and our time is different. Is this helpful?

"regard the patience of our Lord as salvation." The author argues that the longer it takes for Christ to return, the more chance people have of finding salvation - God, he argues, doesn't want anyone to perish, but wants all to come to repentance. God is patient.

How are you at waiting? How do we develop patience?




Mark 1:1-8
Mark begins his telling of the “good news” with quotations from the Old Testament. God had promised the Israelites a “messenger” (to lead them. The prophet Malachi understood this promise as pointing to the end-times, to one who would prepare the way for the coming of the Messiah. To him, the “messenger” would be Elijah. While verse 3 originally spoke of return from exile, by Jesus’ time it was seen as an expression of God’s comfort and salvation. To us, John the Baptist comes to prepare for, and announce, Jesus’ coming. Tradition says that John baptised near Jericho, in an arid region. People came to him in large numbers, repenting (changing their mind sets), “confessing their sins”), resolving to sin no more, and dipping themselves in the River. John dressed like a hermit or prophet . (In Palestine, some species of locusts were eaten.) John is so unworthy, compared to “the one who ... is coming” , that he cannot untie his “sandals”, a task normally performed by a slave. His baptism is a sign of purification, of turning to God, of accepting God’s forgiveness and judgement; Jesus’ baptism re-establishes a spiritual link between God and humans.

Reflection

The opening of Mark's gospel wastes no time with those birth-of-Jesus stories we like to hear so much about this time of year. Mark gets to the point: "The beginning of the good news of Jesus Christ, the Son of God."

Here's another wilderness passage - notice the similar language in this text and in Isaiah. John is for Jesus' time a modern-day Isaiah, announcing the same message: "God is here! Right here among you!" Is Advent about waiting for god or about waking up to the presence of God that is already here?

John sees himself as facilitating Jesus' ministry - preparing people for it. His role is so important, isn't it? think of something in the life of our church. Think of those who prepare before the big events.

Readings for November 6

This Sunday we mark the Sunday before Remembrance Day. We will use the lectionary readings, but with special attention to issues of war and peace.

Take a moment to reflect on this prayer poem by John Moses of Trinity United, Charlottetown.

Holy ground, hallowed ground:
The board floor of a little country church;
Holy ground, hallowed ground:
The fading carpet of the city church;
Holy ground, hallowed ground:
The cracked linoleum of the Salvation Army Hall;
Holy ground, hallowed ground:
The prayer mat of the faithful in the mosque behind the store.
Holy ground, hallowed ground:
The red clay of the cemetery, where loved ones lie buried;
Holy ground, hallowed ground:
The rolling green of an ancient battlefield,

quiet in the memory of heros and horror.
Holy ground, hallowed ground:
It is not so much different from aany other ground, really
And yet, it is like no other ground
Holy ground, hallowed ground:
Set apart, made sacred, consecrated by memory and yearning.
Holy ground, hallowed ground:
The place of mysterious presence, of unexpected meeting
Holy ground, hallowed ground:
Not so different from any other ground, really
And yet, the place where we long to stand.

READ Joshua 24:1-3a, 14-25 –
Joshua is giving thanks for his Holy/Hallowed Ground, and his “homeland”

But is the notion of "homeland" worth fighting for? Killing for? Dying for?

This story is taken from the end of the book of Joshua, which is basically a political document:
Why we went to war
How we won the war
Dividing up the spoils of war
Oh yes, and thank God we won
Written later than 1200 BCE when the events would have taken place, Joshua's story was part of the oral tradition, and shaped by the political reality of its author 600 years later!

A political alliance with the Assyrians meant Israel was prosperous, but not independent. Their prophets were ignored, Yahweh's concern for the poor was definitely on the fringe.
Perhaps that is why Joshua's story is so bloodthirsty – they need to "execute and massacre" foreign influences, idolatry. For centuries they were neighbours with many peoples, many religions, until David conquered and unified approximately 800 BCE.

This ceremony takes place at Shechem, an ancient shrine near modern Nablus, sometimes identified as Shiloh in some translations. It recalls Israel's history with Yahweh from the time before Abraham, literally in the KJV “the other side of the flood”. Some of the “eastern tribes” (Reuben Gad, Manessah) set up an alternate altar, but are brought back into the fold, and are confirmed by Joshua’s speech – they must choose who to serve. “As for me and my household” says Joshua, we will serve Yahweh. Joshua questions whether they really have the commitment, “the Lord your God is a jealous God” – the people insist they will do it.

Question for Reflection: What does it mean for us to make a commitment to God (Christ) in our pluralistic world?

READ Psalm 78:1-7

A “teaching” parable – not a particular situation but one that reveals a way of wisdom or an attitude towards life, not a specific petition or particular occasion for praise.

Maskil – a psalm with special meaning, or written in a special way, ie. revealing how God works in and through history. Asaph – director of music in David’s worship centre.
The imagery is of a secret or intimate telling of something important. It comes as a parable, or puzzle, because the teaching is not superficial, it must be sought after. It comes from an ancient source, but is valuable to pass on in the future. Its truth is intergenerational, not time-limited: keep commitment to God central in our lives, community.

Question for Reflection: What “wisdom” would you like to pass on to next generations?

READ 1 Thessalonians: 4:13-18

Thessalonica – a community with diverse communities, strong Jewish synagogues. Most converts were pagans interested in Judaism. Paul had to leave after a short time because of the opposition of the Jewish authorities. The Thessalonians grasp of Paul's theology was pretty superficial, but their commitment strong. Timothy also led them for a while, but at time of writing they are strong enough on their own. This is a letter of encouragement to “stay pure” and keep waiting for the coming of Christ. It was probably written about 51 AD – one of Paul’s earliest.

The Thessalonians have raised the question about those who die before Christ's 2nd coming – are they still saved? Paul says that their new understanding of ultimate end changes experience of grief into one of hope. Jesus' resurrection is the example, if he can be raised, so can their lost loved ones. There is a clear expectation that the 2nd coming will be in their lifetime. Paul uses all the traditional symbols of kingdom of heaven. It is a passage meant for encouragement (!) not fear. But how has this been used to make a dividing line between those raised and those Left behind??

Question for Reflection: How does your understanding of “ultimate destination” colour or shape your choices today?

READ Matthew 25:1-13

A parable has hidden meaning! It will be interpreted differently by every generation. The Greek word parabolei – means compare (ie. fiction with real life.)
Reference to “kingdom of heaven” should read “kingdom of God”, but Matthew’s Jewish audience wouldn’t say or read the name of God. This passage is not talking about getting into heaven, but the realm where we live what God wants.

Anceint Israel's weddings took place in both homes – the groom went in daylight to meet the bride and family; then at sunset took the bride and family to groom’s house for the banquet, led by young women with lamps. Oil was an expensive commodity in that time, were the first five really foolish or just cheap? Having extra meant going to an extra effort. All of them slept, but midnight was a most unexpected time to arrive. Then the wise would not share: would that ensure that the oil lasted long enough? Finally, the door was shut – does the kingdom of God lock some out? “I do not know you” We are known by our actions, our foresight, and our generosity.

Question for Reflection:
What do you think we need to “conserve” or “bring extra” in order to help prepare the kingdom of God in our world?

Closing Prayer:

Holy God;
By the Spirit, we have been chosen to be bearers of love in this world;
To illumine wherever we are with greater truth, kindness, and justice for all.
We pray for places of conflict and suffering in our world, our community, our homes and within our own hearts. For all these we pray, may we be awake to your love.
We pray about poverty in all its forms, that tip the scales of godly justice, creating greater vulnerability for some in our world. For all these we pray, may we be awake to your love.
We pray for the habits, attitudes and fears that cloud our vision of your realm, that keep us from shining forth in holy ways. For all these we pray, may we be awake to your love.
We go forth this day, awake with longing, active with inspirations, renewed in the Spirit. Amen

Readings for October 30, 2011

Joshua 3:7-17• Psalm 107:1-7, 33-37• 1 Thessalonians 2:9-13• Matthew 23:1-12

Prayer:
Redeeming Sustainer,
visit your people
and pour out your strength and courage upon us,
that we may hurry to make you welcome
not only in our concern for others,
but by serving them
generously and faithfully in your name. Amen.

Joshua 3:7-17:

The Book of Joshua tells of the conquest of the Promised Land. God had promised Israel that they would one day occupy this territory. The book begins with the crossing of the Jordan. It then relates the stories of military victories, achieved under Joshua`s guidance, through which the people of Israel came to control all of the hill country and the Negev Desert. It describes the allotment of land to each of the tribes and ends with Joshua's final address to the people.

This book begins: “After the death of Moses ... the LORD spoke to Joshua, Moses’ assistant, saying, ‘ ... proceed to cross the Jordan, you and all this people, into the land I am giving to them, the Israelites’”. Spies have been dispatched to check on the enemy’s defenses. Reporting back to Joshua, they have told him: “Truly the LORD has given all the land in our hands; moreover all the inhabitants of the land melt in fear before us” (2:24). Israel has camped on the east bank of the Jordan. The ark of the covenant, carried by priests, will precede the people into the river. The people are to make themselves ritually pure (“Sanctify yourselves”, v. 5).

In v. 7, God tells Joshua that he will give a sign to show the people that God will be with him as he was with Moses. Joshua is to give the order to the priests (v. 8); he tells the people that what they will see will show that God is with them, and that he will be victorious (through them) over the present inhabitants of the Land. (The “Canaanites”, v. 10, were native to Palestine; the “Hittites” had spread from Asia Minor; the “Jebusites” inhabited Jerusalem; nothing is known of the other peoples.) V. 12 seems out of place, being part of the preparation for the erection of a victory cairn at Gilgal. The word translated “heap” (vv. 13, 16) is the one used in the story of the crossing of the Reed (or Red) Sea.

The action begins in v. 14. For much of the year, the Jordan is little more than a stream, but at the “time of harvest” (v. 15, April to May), it is in full flood, carrying melt waters from mountains to the north. The waters are blocked at “Adam” (v. 16), 30 kilometres (20 miles) to the north. This does happen occasionally; the last time was in 1927. (The Jordan and the Dead Sea are in the “Arabah” plain.) It seems that the people passed the ark as they crossed the river; then the priests carried the ark to the western bank. The scene is more like a liturgical procession than a military tactic! This story is the beginning of how God’s people triumph over other peoples and come to be the dominant people in Palestine.

Reflection

A new chapter for the people, and a new leader - God declares that God will be with Joshua as God was with Moses. How well do we handle leadership transitions? in the church? In government? So often we focus on the particular person instead of on the ways God is working through people in leadership.How hard is it to follow a great leader?

The battle for the Promised Land is renewed today. What place has the Biblical promise in the dispute between Israel and Palestine. What is God's will for that part of the world?

Here we have another expression of God's presence being made known through strange things happening with water. How many times does water play a significant role in scripture stories? When/how has water played a role in your faith life? What does it mean for our faith when some in our world are without clean, drinkable water?



Psalm 107:1-7, 33-37

As it now exists, this psalm is a group thanksgiving, perhaps sung by pilgrims traveling to Jerusalem to celebrate a festival. They thank God for escape from various dangers.
Scholars suggest that Psalm may have a different intention in its early version. The psalm has two refrains: for the first stanza, is a summons to praise. The themes of redemption and gathering suggest that v. 2-3 were written after the Exile; they may have been added (with v. 33-43) to change the psalm from an individual thanksgiving to one suited to communal use. V. 3 pictures the people as coming from all points of the compass, although most came from the east (Babylon). V. 4-9 tell of the Israelites wandering in the desert during the Exodus. When they were “hungry and thirsty”, physically and spiritually, God came to their aid. The next four stanzas also tell of God’s help to them in troubled times; the pilgrims thank God for fidelity to the covenant made at Sinai. V. 33-43 are part of a hymn praising God for God`s bounty. While God treats the "ungodly" harshly, God gives richly to those who follow God`s ways (v. 33-37). May godly people, people who know God (the “wise”, v. 43) recall God’s actions and God`s loyalty to the covenant (“steadfast love”).

Reflection

Theme of the psalm: God's love is steadfast.
Steadfast, according to dictionary.com is "Firmly fixed or established; fast fixed; firm. 2. Not fickle or wavering; constant; firm; resolute; unswerving; steady. God's love for us is constant and unwavering. Take comfort!

Vs 36 - "And there he lets the hungry live." What a great vision of justice where the poor and least are given their own place and home and cared for.How do we/should we make place for those in need?



Thessalonians 2:9-13

This letter is perhaps the oldest book in the New Testament. Paul (with Silvanus and Timothy) founded the church there during his second missionary journey, and as is recorded in Acts 17, was forced to leave the city due to persecution. Many Greeks who already worshipped God, many pagans and "important women" became Christians. The letter was written from Athens to strengthen the new Christians in their faith.

In the passage read Paul continues his defense of his techniques in founding the Thessalonian church. In v. 9, he reminds his readers that he (and perhaps Silvanus and Timothy) worked strenuously while with them, probably dividing his time between his trade (tent-making) and proclaiming the gospel. (Every Jew learnt a trade.) He did not impose on them. Both they and God are “witnesses” (v. 10) to the interior goodness and fidelity to God (“pure”), propriety (“upright”) and freedom from sin (“blameless”) in their conduct towards the converts. Back in v. 7, he spoke of nourishing them as a mother nourishes her baby; now (v. 11) he speaks of the father’s role: a father instructs. He appealed to them (“urging”, v. 12), encouraged them, and pleaded with them – to walk in God’s ways (“lead ...”), who calls them to share in the new order, now and at the end of time.

In 1:5, Paul has said that “our message ... came to you not in word only, but also in power and in the Holy Spirit ...”. Now he gives thanks for this: that they understood the good news not on his authority (as his), nor effective through him, “but as what it really is, God’s word” (v. 13), made active in those who believe.

Reflection:

Paul urges them to hear his testimony as God's word, rather than human word. How do we distinguish between God's word and our own? How can you be careful to let God speak through you, rather than try to conform God's words to your own thoughts?

Who, in your life, has urged and encouraged you as Paul has tried to do with the Thessalonians?

Matthew 23:1-12

Jesus has just silenced his principal critics, the Sadducees and the Pharisees, by showing their lack of understanding of parts of the Old Testament. He now speaks “to the crowds and to his disciples”. (Most “scribes”, v. 2, were Pharisees. They made copies of the Mosaic law; they taught and applied it and the oral tradition that had grown up around it, considering the latter to be as binding as the Law.)

Jesus tells his audience (v. 2): the Pharisees have authority to teach the Law, in (what was considered) an unbroken chain back to Moses (“Moses’ seat”), so honour their teachings, but beware of their practices! They are great ones for teaching a severe (rather than humane) interpretation of the Law (“heavy burdens”, v. 4) and not following it themselves! They are vain and hypocritical (v. 5): they exert effort to appear pious. (“Phylacteries” are small boxes containing biblical texts, worn on the arm or the forehead; “fringes” are prescribed in Numbers and Deuteronomy as a way of remembering to live by the commandments. The longer the fringes, the more pious the wearer appears to be.) V. 6-7 give four examples of vanity. (“Rabbi” means master and later became a title for a synagogue leader.) Then v. 8-10: Christians are not to use honorific titles. Jesus is our one “teacher” and instructor for we are his lifelong disciples; others teach us only for a time. God the “Father” is our father. V. 11-12 emphasize the importance of humility and service to others.

Reflection

Phylacteries are the boxes that men would tie on to their heads and arms per Old Testament law. The boxes would contain words of scripture, such as, "Love the Lord your God with all your heart . . ."

Do you think Jesus really means that we are never to call other humans teacher, rabbi, father, or instructors? If he doesn't mean something literal, what is his point?

What titles do you go by? What titles do you give to others? When have you felt it important to use titles?

"They do not practice what they teach." Do you practice what you teach? Does the church?

What burdens do we as the church place on others? Do we burden others with moral standards that make it seem impossible to them to be "good enough" for God and the church?

Readings for Thanksgiving Sunday

Open your heart with a centring prayer:
God, we are here, and ready to say “thank you”! To say thank you for the day, even when the weather creates obstacles for our plans. To say thank you for these friends, even when some talk too much and others say too little. To say thank you for our lives, even though we have a few suggestions for what would, in our opinion, have been a better blessing. Most of all, we thank you for your delight in us, and that in your laughter we know ourselves loved, through everything and always, Amen.

In Canada, this week, we take a break from the lectionary readings and reflect on the harvest celebration of Thanksgiving. Each fall, the Ojibwe people celebrated Wataybugaw, meaning the changing of the colours, holding pow-wows as a symbol of their thanks to creator and to community. In 1578, the explorer Martin Frobisher celebrated a European-style service in Newfoundland, to give thanks for safe passage across the ocean. Samuel de Champlain marked a harvest festival shared with the aboriginal people near his settlement in the early 17th century (unfortunately, the sharing didn’t last long!) The October date for Thanksgiving was not set until 1957, when it was set for the second Monday in October because of conflicting observances between a November Thanksgiving and November 11 Armistice/Remembrance Day.

READ Deuteronomy 8:7-18

The book of Deuteronomy is the fifth in the Penteteuch – the “law” traditionally said to be written by Moses, but likely containing a variety of sources, from the as early as the 10th century to the fourth century before Christ. It covers the history of Israel from the arrival at the border of the promised land, through the teachings of Moses on how they should live, to the death of Moses. Some characteristics: absolute loyalty to Yahweh, over against other gods and nations – many parts were written to address maintaining identity in Babylonian exile; also to express an attitude of gratitude for the restoration of Jerusalem and the promised land.

Today’s reading follows a history of God’s rescue from the wilderness (not from slavery by the Egyptians!)In contrast the land of milk and honey is perfect!

From verse 7 it is clearly the perspective of the author that Israel in the promised land is God's will. In verse 10 – “he has given you…” – once in Abraham’s covenant, then again in Moses, then after exile returned again in restoration. For Deuteronomy, there is great importance in keeping the law as a way of giving thanks. But the greatest enemy to Yahweh not other gods, but our own pride and belief that we "deserve" our promised land. OR Perish! as it warns in verse 19.

Question for reflection:
Is there a particular place where you feel or have felt some sense of “ownership”? How has that been challenged? What would Deuteronomy’s perspective teach you about it?

READ Psalm 65:
The psalm begins with the human relationship with God, then expands to non-breathing creation!

Verses 1-4 express the relationship of the faithful to God, through acts of praise, God's mercy and the people's response.
Verse 5 is the transition from human experience to the whole earth's dependence on God. Verses 6-13 describe God's relationship with mountains, seas, skies, rain, harvest, and how all the physical elements of the earth sing with joy.

READ 2 Corinthians 9:6-15

Paul likely wrote 4 letters to Corinth: the first was “lost” but is mentioned in 1 Corinthians; the 2nd letter was our 1 Corinthians, a pastoral letter to an unstable community. The 3rd letter, described as a “stern letter” is also lost to us, but apparently had some effect, because the 4th letter is our 2nd Corinthians, and while it clears up a few loose ends, is a thankful letter, confident of a good relationship.

This letter was written prior to Paul’s visit to Corinth, where he hopes to collect funds to take to the destitute saints at Jerusalem – Christian community means not just giving to their own church, but extending it to the wider community.

Paul sees this mission as investing wisely, returning generosity for God's generosity. He quotes from Prov 22:9, and Psalm 112:9, and reminds the Corinthians where seed and bread really come from, In return they receive an “enriched” life from God. A generous heart is as good as a confession of faith, and in return the saints will be praying for them. Do they have more powerful prayer?

What is our motivation for giving? Do we give because we expect to get something in return? Is it out of guilt for having more? Is it out of thanksgiving for having enough?

Question for Reflection:
Paul considers it a kind of confession to live with economic generosity – what does your giving say about your faith? (Do you give with strings attached? Do you give without any expectation of accountability?)

READ Luke 17:11-19

A well-known story – how do we make it new again?

NOTE:
The little aside that John put at the beginning of his narrative of Jesus asking for a drink from the woman at the well in Samaria, said it all: "Jews do not share things in common with the Samaritans." This incident reflects that same hostile relationship. It is told with a certain amount of polemic against Jews. Every traveller to Jerusalem from Galilee must either pass through Samaria or skirt its borders. Ironically, this is still one of the hot-spots of occupied Palestinian and Israeli territory.

To be told of the gratitude of the one Samaritan leper whom Jesus cleansed
along with the other nine would have been an offence to Jews. The
pericope does not say so specifically, but presumably the remaining nine were Jews like Jesus. They had been banished from all social contact and ritual
observances because they were lepers. They were homeless, sick, and in
many ways considered reprehensible for unknown sins. The hills bordering
Samaria would have been a likely place for them to find some measure of
security, but not healing.

Jesus committed several breaches of the Torah in speaking to them and
telling them to show themselves to the priests. No greater ritual
impurity could there be for a priest or rabbi than to be in close
proximity to such people.

The punch-line of the story is in verse 16. The man who returned,
prostrated himself at Jesus' feet and thanked him was a Samaritan. Jesus
marvelled at the ingratitude of the other nine. He assured the grateful
one that it was his faith - nothing else, not his ethnic origin or his
religious identity or his economic value to society, just his faith - had
made him whole. Does this not tell us something about Jesus' view of what
faith is? It does not have any of the rigid boundaries that we tend to put
on it. Faith is something everyone can have.

Question for Reflection:
What kind of healing do we expect from God? Do we really anticipate that God’s healing will change all of our living and our relationships?

Closing:
An updated “We plough the fields” inspired by Walter Farquharson (Saltcoats, SK)

We plough the fields with tractors, with drills we seed the land,
But growth is still the wondrous gift of God’s almighty hand.
We add our fertilizers to help the growing grain,
but for its full fruition, it needs God’s sun and rain.

With many new machines, now, we live our lives each day;
We pluck our food from fridge and shelf, instead of baling hay;
Still its God who gives us the skills and tools we need
Those things that ease and keep our lives are born of Spirit’s seed.

We thank you then, Creator, for life so rich and good;
For seedtime and the harvest, the wealth of daily food,
No gifts have we to offer, for all your love imparts,
But what you most desire, our humble thankful hearts.

Chorus:
All good gifts around us are sent from heaven above;
Then thank the Lord, O thank the Lord, for all God’s love!