Readings for March 4, 2012 - Lent 2

Genesis 17:1-7, 15-16

Sarai is childless and advanced in years; she has not provided Abram with an heir. A covenant is between two parties, each of whom have benefits and obligations; it is made by both, and can be terminated by either. God’s covenant with Abram is different:

• God makes (vv. 2,6) and establishes it (v. 7;)

• · most of the obligations are God’s and benefit Abram (making him “the ancestor of a multitude of nations”, v. 4, with “numerous”, v. 2, descendants; giving him Canaan, v. 8);

• · how God benefits is not clear;

• · Abram has one obligation: to “walk before me [God], and be blameless” (v. 1); (5) God will never break the pact (v. 7);

• · it applies to Abraham and his descendants (but not to all people).

Abram’s change of name in v. 5 is significant: the gift of a new name signifies a new relationship, a new status, a new stage in life. It was believed that such a change altered one’s personality and fate. In v. 8, God promises the land of Canaan, where Abraham is now an “alien”, to Israel for ever; he will be God of Israel. As a sign of this agreement, all males will be circumcised, soon after birth. (Egyptian and Canaanite practice was to circumcise at puberty.) Being circumcised as infants, Abraham’s descendants will bear this mark of identity, showing them to be members of the covenant community, throughout their lives. Sarai shares in God’s blessing, as shown by her change in name (v. 15). She will be blessed with fertility; she too will “give rise to nations” (v. 16) and kings. In v. 17, Abraham laughs in incredulity at the idea of Sarah bearing a son (who will be named Isaac, meaning May God laugh in delight).

For reflection

• This text ties directly with the Romans passage for today - it is the text Paul is speaking about in his argument.
• God comes to Abram when he is 99. We should be reminded that we are never beyond the point in life where God can and wants to use us and guide us. There is no retirement from discipleship.
• Often in the Bible, God changes someone's name as a sign of God's promise to them. Do you have nicknames that are meaningful to you because of what they symbolize? If you chose a name for yourself based on God's work with/in you, what would it be?
• Lots of laughter here. So does God have a sense of humour?

Psalm 22:23-31

This psalm, as a whole, is a prayer for deliverance from illness. The psalmist, gravely ill, feels that God has forsaken him. In the past, God has helped his people (vv. 4-5): may God help him now. His detractors laugh at him for trusting in God (vv. 6-8); his suffering is worse because they think that his illness is proof of God’s displeasure. But, he says, God helped me when I was an infant, so I trust in him (v. 9). I will offer thanksgiving in assembly of the community in the Temple: v. 22 is that vow. God does hear, even the “poor” (v. 26, or afflicted); he provides perpetual life for the “poor” those who live in awe of him. May all people everywhere turn to God and worship him (v. 27). God is Lord of all (v. 28). All mortals, all who die (“go down to the dust”, v. 29) worship him. I, the psalmist says, will live following his ways, and so will my offspring: they will be God’s forever, and will tell future generations about God’s saving deeds.

For reflection

• We see this Psalm again on a Good Friday but this week the focus is not the "My God, my God, why have you forsaken me?" section we usually associate with this Psalm. This section is the conclusion of the Psalm - a much more hopeful section.
• "[God] did not despise or abhor the affliction of the afflicted . . . [God] heard when I cried to him" People tend to shy away from the pain and hardship of others. What about God? Where is God in a time like this?
• "The poor shall eat and be satisfied." Think literally and metaphorically - how often do we fill ourselves and our lives with things that don't really satisfy us?

Romans 4:13-25

In Chapters 2 and 3, Paul has argued that through the gospel, it is faith that brings humans into harmony with God. Now he considers Abraham as an example. At the time, rabbis argued that God’s blessings came to Abraham because he kept Mosaic Law (which, they said, he knew in advance – before Moses received the tablets on Mount Sinai.)

In v. 13, Paul argues against this rabbinic lore: Abraham was blessed because he believed, had faith, that he would be father of a nation and a source of blessing for “all ... families” (Genesis 12:3). If only those who keep Mosaic Law are God's people, faith is meaningless (“null”, v. 14) and God's “promise” of universal godliness is nonsense – because the Law is a contract; in a contract, each party has responsibilities, each knows what he will receive (e.g. “wages”, v. 4), but a promise is a gift, and is therefore an object of faith: faith that what is promised will be received. Paul now notes: because we all deviate from God’s ways at times, sinning does happen. For those under the Law, a penalty (God’s “wrath”, v. 15) ensues, but for us, not living under the Law (“no law”), there is no contract to violate. Paul now returns to his main argument: so rather than the human relationship being legally based, “it depends on faith” (v. 16), on God’s freely given gift of love (“grace”). Were it legally based, continually breaking the pact would make a nonsense of it, but being faith-based, the relationship is “guaranteed” to all peoples in every age - not just to Jews but also to others. Per Genesis 17:5, Abraham is spiritual father of us all (v. 17). Sarah’s bearing of Isaac when beyond child-bearing age (“gives life to the dead”) was due to his faith; it had been promised to him by God. Isaac was called into existence. So Abraham is a model for people of faith. Contrary to expectation, in hope (“Hoping against hope”, v. 18) he believed. He had every reason to doubt that he would become a father, but believe he did – because of the hope given by God's promise – in God's creative power. Abraham's faith grew stronger as he thanked God for his gift (“gave glory to God”, v. 20). He attained a right relationship with God (“was reckoned to him as righteousness”, v. 22). Our faith in God’s promises will also be considered worthy by God when Christ comes again (“our justification”, v. 25).

For reflection

• According to Paul, Abraham's faith is in God's promises. "No distrust made him waver concerning the promise of God." Where does this faith come from...? What is the source of your own faith? How do you know that God is trustworthy?

Mark 8:31-38

Jesus has asked his disciples: “‘... who do you say that I am?’” (v. 29); Peter has answered him: “‘You are the Messiah’”. Jesus now predicts his Passion for the first time. He teaches them something unexpected: that the Messiah (“the Son of Man”, v. 31) will suffer, be rejected, killed, and rise again was contrary to contemporary (and their) expectation. When Peter impetuously rejects Jesus’ teaching, he is told that he is under the influence of the devil: he is relying on human values, not divine ones (v. 33). Jesus then describes true discipleship: first, a disciple must renounce self-centeredness (“deny themselves”, v. 34) and follow him. Those who are prepared to give even their lives (“take up their cross”) for his sake and for the sake of spreading the good news (“gospel”, v. 35) will have (eternal) life. Those who seek worldly well-being and deny their true selves will be the losers (vv. 35-37). View things from a divine, rather than human, viewpoint! At the Last Day (“when he comes in ... glory”, v. 38), Christ will not stand up for those who shirk from being identified with him and the good news.

For reflection

• Peter wants to keep 'bad news' away. What aren't you ready to hear God say to you?
• Jesus tells them to take up their cross before he is crucified. His words, then, mean more than literal crucifixion for his followers. What do you think the disciples thought he meant? What would it mean for you to take up a cross and follow Jesus?
• To save your life, you must lose it, if you lose your life for Christ, you save it. Certainly there is a degree of literal-ness here. But also, we "lose ourselves" in: our work, our art, our passions, our music, our spouse, etc. Christ wants us to lose ourselves . . . in him.

Readings for February 26, 2012 - Lent 1

Take a moment to centre yourself in prayer…


O God, we thank you for your Lenten walk through ancient lands and into our lives. We thank you for your Word’s healing grace, and teaching challenge; we thank you for the miracle that our small gifts are turned into many opportunities. We thank you for the parables that tease us; the Passover that delivers us; the Passion that deepens us; the cross and empty tomb that call us. Gentle God, we thank you for drawing us into your gospel story and the mission of Jesus, Amen

READ Genesis 9:8-17

The lectionary reading is just the anti-climax of the story – the real story begins at Genesis 1, when God divided waters below and waters above the sky, then divided the waters below with dry land. The ocean waters became the symbol of primordial chaos in the ancient world. They symbolized everything preGod, preCreation.

This is true not just for Israel but for most ancient middle eastern religions, such as the other flood stories found in Egyptian, Sumerian, Chaldean cultures. Also from other parts of the world (Aboriginal, Chinese, Tanzanian…)

They underline the reality that water is necessary for life but, in large quantities, untameable.

In Israel’s story, it is caused by what humanity did wrong - Genesis 6.
God decides to preserve a remnant of humanity – God still has belief in the goodness of creation, so it is not a punishment on all creation, but humanity in particular.

But who is bound by this covenant?
What does God agree to?
What does humanity agree to?
It is unequal, the initiative and commitment all come from God.

In verses 8-10, we are reminded that the covenant is shared by all creation’s children, it is corporate, never individual. And the covenant needs a sign (verse 12) a reminder like a wedding ring. So God literally hangs up the weapon of destruction, the rainbow.

Literary studies show that this was written down in the time of the Babylonian exile or shortly after. Themes of this story – chaos unleashed as punishment; a faithful remnant; a return to covenant – it also fit for the people who longed to return to the promised land.

Question for Reflection: How does this story of God entering into covenant without expectation of humanity influence our own relationships?

READ 1 Peter 3:18-22

The letter is likely not written by Peter, but one who followed him. It refers to current events that took place possibly just before Peter’s execution in Rome, or later, around 80 CE.

It is addressed to the exiles of the dispersion – not the ones who fled in 70 CE, when Rome destroyed Jerusalem, but exiles to Babylon and other places from centuries earlier (586 BCE).

The theme of the letter is keeping faith in the face of persecution.

Translation leaves us with some questions about its meaning:

In verse18a: is it suffered or died, you or us? – is it atonement or self-giving, is it individual or corporate?

In verse 21: Is baptism an appeal to God for a good conscience? Or a pledge to God from a good conscience? Is good conscience a pre-requisite for baptism or is it the result?

Easter used to be the culmination of Lent, with six weeks of lessons and fasting and finally, the celebration of baptism. Noah and his family were saved FROM water; Christians are saved BY water – aligning ourselves with Christ.

1 Peter knew well the apocalyptic tradition of the nephilim/spirits imprisoned (Genesis 6) and explains how Jesus went to proclaim to them (sometime between the cross and the resurrection?)

Jesus’ courage reconciles those who are being persecuted to something greater.
In baptism they are made one with Christ, in suffering and in resurrection

Question for Reflection: Peter’s audience was soothed by the notion of eternal justice. What hope do people suffering today look for?

READ Mark 1:9-15

Mark does not spell out the temptations – they are mixed up with baptism, and moving on to the really important stuff – not a lot of time for rituals!

Everyone expected the Messiah to come from Jerusalem, act like a king, not undergo trial and tribulation or come from Galilee.

Baptism signals the ending of the chaos of old life; the new life and new order of ministry in God’s way.
“Tearing of heavens” Mark uses the same word for the temple veil torn at the crucifixion, both are occasions where the boundaries between heaven and earth are dissolved.

Allusions to Hebrew scripture:
John the Baptist is like Elijah, challenging established order;
Descent of the dove is like the Spirit at creation, moving over the waters;
Psalm 2 – You are my son;
Isaiah 42 – suffering servant – with you I am well-pleased;
Exodus – wandering in the wilderness;
Promised land is not occupation but pre-occupation with God.

Mark is “re-writing the script”

Question for Reflection:
Mark’s hurry to describe the first steps of Jesus’ journey suggest that certain things needed to be in place: cleansing of old life; affirmation; testing; then practice. How do we understand those things happening in our own faith journeys?

Closing Prayer:
Holy God, breathe your spirit of life into us. We are creatures of earth, and we are your children. We are frightened sometimes in this world full of risk and confusion. Sometimes things happen too fast, and we find it hard to make good choices. God, as you created life at the beginning of time, create and shape us anew. We want to be your clay once more, shaped by your hand, connected to your earth. We want to be part of the journey you began in Jesus – where the sick are healed, the oppressed freed and all know your peace. Through your Spirit, in your Spirit, because of your Spirit, let it be, Amen.

Readings for February 12, 2012 - Epiphany 6

Take a moment to centre yourself with prayer:

O God, your creation of life is a mystery to us. We come before you, thankful for your guidance – from ancient days to the present day. Guide us though the dilemmas and mysteries of our place and time. In our reflections on your Word, speak through us and help us to remember your presence in our hearts. We pray in Jesus’ name, Amen

READ 2 Kings 5:1-14

This story is full of humour that is hard for us to detect: Hebrew word play, irony, and caricatures that would have lowered the audience’s defences.

If you continue the reading beyond the lectionary passage and read 2 Kings 5:15-19 or 19-27, the teaching continues to unsettle our very human responses to what seems a pretty straightforward healing story.

In the opening verses, we are told of Namaan’s greatness – not only was he a hero to the nation of Aram, but an instrument of God to keep the king and armies of Israel humble! But he had leprosy!

Commentaries disagree whether this is the same leprosy that struck in Jesus’ time – Hansen’s disease – very disfiguring and also contagious. Or was it a simpler skin disease like excema? His contact with others was not restricted, so was this great warrior felled by a little itch?!

In verse 2-3, we hear that real help comes from Israel, and from Namaan’s opposite – a powerless slave girl.

Namaan is desperate enough that he listens and goes to the king, who also listens to the advice of a slave girl! In order to ensure Namaan’s safety across enemy lines, the king of Aram sends a letter and gifts to the king of Israel.

The letter is confusing to the king of Israel, who acts like a buffoon and has a tantrum. Elisha the prophet hears about the controversy and intervenes “that he may know there IS a prophet in Israel.” This is where the real power lies!

Verse 9 and following tell the actual encounter between the healer and the healee – now it is Namaan who looks pretty silly. Lowly servants save the day!

Verses 15-19 tell the story of Namaan’s conversion – a very pragmatic outcome! Israel accommodates outsiders.
Verses 19-27 tell of Elisha’s helper Gehazi, and how he tried to profit from the healing, and was thus cursed.

Question for Reflection:
At a time when they were fending off foreign influences, why would the faith community have told a story about the healing of an outsider or enemy? How does this “subversive” message keep the people of God guessing?

READ 1 Corinthians 9:24-27

The summary of the argument that Paul has been making: Christians should make their life of faith their priority in order to reach the ultimate goal – spreading the good news. Paul has addressed the many pitfalls that could damage the gospel. Now he wants them to keep their eye on the ultimate goal.

Verse 24 makes mention of many runners (many priorities?) Verse 25 reminds them that it is good to have self-control. Constant vigilance is required, always testing whether one’s motives and actions live up to the example set by Jesus. Athletes can do it in order to win a perishable prize – it is worth so much more to “win” eternal life!!

Paul uses classic Greco-Roman athletic imagery, rather than Jewish imagery in this example. For many philosophies (Epictetus and Seneca) physical training was part of the philosophical tradition. Corinth was the site of the Isthmian games, so it would have resonated with Paul’s audience.

Overall, Paul attempts to encourage all Christians not to live aimlessly or thoughtlessly but intentionally and with a purpose. True wisdom is something one acquires with attention to true priorities. Verse 27 speaks to self-denial if necessary, but not self-punishment for the sake of punishment itself. It is all a means to the end of serving Christ.

Question for Reflection:
What are you willing or have you been willing to give up for the sake of your faith? Do you believe this is a legitimate demand of faith?

READ Mark 1:40-45

By the close of Chapter 1, Mark has established that Jesus is a true healer, exorcist, preacher and teacher. Now Mark raises the question of how Jesus fits into the religious system.

Unlike Namaan’s story, this form of leprosy is almost without doubt “Hansen’s disease” – contagious, debilitating, causing rejection from the community. Shocking that the leper would approach Jesus, even more so that Jesus would TOUCH him (verse 2.)

“Moved with pity” is difficult to translate from the greek – “filled with compassion, feeling sorry for him” also fail to describe the word. The original is not just an emotional word, but an action word or an orientation in life choices (in Mark 6 it is translated “had compassion on”.)

Another word used several times raises the issue of “being clean.” Obviously more than sanitation it refers to healing, acceptability, reconciliation. And once again, Mark uses the word “immediately” to show that Jesus’ ministry is urgent, timely, impatient.

In verse 43, Jesus is “stern”, even angry, about sending the man for the priest’s approval. The necessity of being isolated instead of showing compassion is false for someone who knows God. Clearly Jesus’ authority does not come from the religious establishment!

Jesus has made himself ritually unclean in order to make someone clean from disability and social isolation. What are the priests going to do about that??

Question for Reflection:
How do you understand faith healing to be part of our ministry in the church today? How does it shape our prayers, our pastoral care, our own faith?

Closing Prayer: Based on Psalm 30
O God, you have drawn me up, like an artist with a clean sheet of paper;
you will not crumple me up as if I am not good enough,
nor let others laugh at me.
Where I would have made myself more perfect, you have loved my imperfections.
You have made me beautiful, even with mistakes.
You restored my image, not by making me a paper doll,
but by standing back and appreciating the whole.

O God, I sing you a faithful song, and invite others to join in.
While I may go off-key, or doubt my abilities, you give me joyful noise!
I say with confidence that I will never be moved,
At least until the next time I am disappointed in myself.

You do not give up on me, O God.
You know I am useful when I feel like it.
And so you laugh when I have the courage to dance;
You sing along even when I lose the tune.
And for that I will always give thanks. Amen!

Readings for February 5, 2012 - Epiphany 5

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

READ Isaiah 40:21-31

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

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

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

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

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

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

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

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

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

READ 1 Corinthians 9:16-23

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

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

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

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

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

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

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

READ Mark 1:29-39

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

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

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

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

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

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

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

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

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

Readings for January 22, 2012 Black History Sunday

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?