Readings for October 7, 2012 Thanksgiving and World Wide Communion

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

Joel 2:21-27
The first verse tells us that this book is by Joel "son of Penuel". We do not know who this Joel is, for he is not mentioned elsewhere in the Old Testament; however, the text does tell us something about him. First, he was a prophet. There are twelve prophetic books at the end of the Old Testament, of which Joel is one. Second, he has an appreciation of worship in the Temple. He mentions various officials, but never a king, so he probably lived after the return from exile. The earliest he could have written is then 515 BC, when the Temple was rebuilt. Sidon is mentioned. It was destroyed in 343 BC, so Joel wrote before that date.

After stating that his authority is from God , the prophet says that what he writes is to be told to future generations. He gives a highly realistic account of a plague of locusts. So great was the devastation that there were no grapes with which to make “sweet wine” ,) for celebrating a feast. The priests are to mourn, for no cereal offerings can be made in the Temple – all the crops have been destroyed. Even “joy withers away among the people” . This invasion, Joel says, is a foretaste of “the day of the LORD” ; it is a punishment from God. The “pastures”  are as though burnt by “fire”. Blow the shofar, the ram’s horn, he says, to warn of the approach of the End!  Judah is under attack. So thick are the locusts that the sun is obscured – a sign also of the end times The insects, like a conquering army on the move, are commanded by God. Can any survive the onslaught?  But there is still a chance: if a person repents and turns to God, perhaps he will be “gracious and merciful”

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

Reflection:

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

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

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

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

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

 1 Timothy 2:1-7


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

he is the “one God” for all people;

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

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

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

Reflection:

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

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

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

Matthew 6:25-33

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

A key word in this passage is “worry” . The Greek word means be preoccupied with or be absorbed by. To be preoccupied with food and appearance is to view life much too narrowly. Birds are an example of a proper attitude towards food : they work hard to find it, but they do not store it for possible future shortages. Worry, preoccupation, is futile: people desire a long life, but excess concern for it will not lengthen it . Wild “lilies”, abundant on Palestinian hillsides but dull brown for much of the year, are only brightly coloured for a few weeks. Even “Solomon”, known for his accumulation of wealth, could not compare to their  beauty. The “grass”  ends up being “thrown into the oven” as fuel for cooking. But if God cares for such plants, how much more will he provide for, clothe those who are faithful to him. So do not be preoccupied with your physical needs (v. 31). Such preoccupation is wrong on two counts:

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

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

Reflection

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

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

What takes your mind off your worries?

What might turn worries to gratitude?

Readings for September 23, 2012  

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

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

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

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

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

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

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

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

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

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

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

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

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

Reflection

Do we still seek status, position and privilege?

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

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

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

 

Summer 2012

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

Readings for May 13 2012 - Easter 6

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


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


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


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


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

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

Take a moment to centre yourself in prayer:

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

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

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


READ Acts 10:44-48

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

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

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

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

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

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

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

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

READ John 15:9-17

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

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

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

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

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

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

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


READ 1 John 5:1-6

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

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

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

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

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

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





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

Readings for Good Friday and Easter 2012

Take a moment to deepen your reflections with prayer:

Holy One, at the centre of every story is your promise of new life. In the gospel we rediscover your rising once again. In the Resurrection, you reach out to every one every where. In your new life, you empower us to do the same. Empower your Word alive in us this week, that we may die to our indifference and rise with new passion again. Amen

It's always hard to find our focus this week: should we study the scriptures of Easter before we have marked Good Friday?

I have selected some significant gospel readings for our study today. One of the realities of the gospel story (from cross to empty tomb) is that we have amalgamated four stories into one - Matthew, Mark, Luke and John's gospels. Like the two birth narratives at Christmas, we often move back and forth between them, glossing over the inconsistencies, and sometimes losing the integrity of what each author has written. The services based on the “Seven last words of Christ”, for example… beautiful but not particularly accurate!

This year’s lectionary is based primarily in Mark, but for holy week readings the lectionary focuses on the accounts of John (which we will be using in worship.) In contrast, for the study this week, we will read the portions of Mark’s gospel – and take a time of silent meditation to reflect on what word or phrase was significant for you in each reading… you might want to write it down and read them back to yourself at the end of the study.

READ Mark 14:43-52 (the Betrayal and Arrest of Jesus)

READ Mark 14:53-65 (Jesus before the Council)

READ Mark 14:66-72 (Peter’s Denial)

READ Mark 15:1-15 (Jesus and Pilate)

READ Mark 15:16-32 (Crucifixion)

READ Mark 15:33-41 (Death of Jesus)

READ Mark 15:42-47 (Burial of Jesus)

READ Mark 16:1-8 (Shorter ending)

READ Mark 16:9-13 (Longer ending)

Question for Reflection:
Does Mark’s re-telling of the story fit with your beliefs of death and new life? What was new or startled you in his narrative? What was missing, and what does that missing element say to you?

Closing Prayer: (David Adam, England, 1989)

It is the Lord,

in the dawning, in the renwal, in the arrival, in the new day.
It is the Lord,

in the crowd, in the church, in the conversation, in the crisis.
It is the Lord,

in our joys, in our sorrows, in our sickness, in our health.
It is the Lord,

in the stable, in the garden, in the humble, in the stranger.
It is the Lord,

risen and returned, alive for evermore,

giving me new life, saving me in strife.
It is the Lord.

Amen!

Readings for March 25, 2012 - Lent 5

This Sunday (March 25) is a feast day in many Catholic, Anglican and Orthodox churches – falling exactly nine months before Christmas it is the Feast of the Annunciation. In England it is known as “Lady Day” – and in the middle ages marked the beginning of a new year!

The Feast of the Annunciation is a celebration of Mary’s deep faith and trust that enabled her to be open to the mysterious ways of God. This is beautifully expressed in Luke’s Gospel, where Mary responds with utter trust to the extraordinary mystery that surrounds her whole being. The feast day is an opportunity for us to not only look for the signs of God in our lives, but to be open and responsive to them, even in the face of God’s mysterious ways, where only faith enables us to believe that the impossible is possible!

Take a moment of quiet and centre yourself in prayer:

God of mystery, God of love, In this time of new beginnings, we give thanks for the faith of Mary, who was courageous in the face of the challenges before her. As we deepen our journey in this season of Lent, help us to demonstrate that kind of courage. Help us to wait by the cross even though our hearts may be breaking – in the hope that what will emerge will be new life. Help us to open our hearts to your Word, that we may grow in faith, love and understanding. Through Jesus your Son. Amen

READ Jeremiah 31:31-34

The lectionary takes a huge historical leap this week – from the years in the wilderness (1200 BCE) to the time of Jeremiah (6th cent BCE). We have glossed over the rise of the judges, kings, King David, the division of the kingdom, the rise of the prophetic tradition, the fall of (northern) Israel, to find ourselves in Jeremiah’s time.

His Hebrew nickname means “death and destruction”. Certainly his prophecies span a very difficult time in the history of Judea.

Jeremiah was critical of the king for playing two very strong neighbours in Egypt and Assyria/Babylon against each other. Jeremiah suggested that the kingdom should be grounded on principles of justice and faithfulness, not political manipulation. The king ignored him, then had Jeremiah thrown in jail – which is where Jeremiah was found when the Babylonians destroyed the temple and palace at Jerusalem and took the people to exile as slaves.

Since the old covenants with Abraham, Sarah and Moses were based on the promise of dwelling in the “promised land” – Jeremiah offered the displaced people of God a “new” covenant, which would dwell in their hearts.

In verse 31 the phrase “the days are surely coming” is used as a prophetic formula which could be used before during even after an event – a way of saying “God has a plan”.

In verses 31 to 32 there is a contrast between the new versus old covenant: “I (God) took them by the hand” – like a child, incapable, requiring rescue – a commitment they broke “though I was their husband” – shift from parent to partner imagery.

In verse 33 we find the “new covenant… after those days” – a new age is being ushered in, things will be different. BUT it is not immediate – must go through the growing pains first.
“My law within them, write it on their hearts; I will be their God and they shall be my people”
Not necessarily Torah – or 10 commandments – and yet it is important to remember this was an aspect of Judaism long before Jesus criticized legalistic approach of some authorities.

In verse 34, the prophet says that faith is not something that can be taught – a relationship that asks you to know me not know doctrine. From the least to the greatest – there is an equality within the faithful community. God will forgive them their iniquity and remember their sin no more. A brand new beginning!

Question for Reflection:
What has been the focus for your faith journey? Knowing God? Or knowing about God?

READ Hebrews 5:5-10

Not written by Paul, as I wrote in my New testament 101 exam and horrified my professor!

Written to “the Hebrews”, it therefore uses imagery of Jewish priesthood and sacrifice – the tradition is fulfilled, but in a completely new way. The letter’s intention is not THEOLOGICAL, but PASTORAL: to encourage the early followers of Jesus to keep their faith in the face of persecution and ridicule.

Hebrews 5 represents a turning point in the whole letter: the early part was an affirmation of Jesus’ unique relationship with God – Son of God 1:1; God’s Word 1:2; Saviour 1:14, but chapter 5 and following focus on the tradition of high priest and how Jesus fulfilled this tradition.

In verses 1-4, just prior to our reading, the author explains how the high priest is the intercessor between divine and human realms (in this case it is not the prophet who is the voice of God!)
The High Priest is genuinely human, yet “chosen” by God (what does this mean for Jesus’ immaculate conception? The author does not clarify.)

The high priest is able to identify with human weakness, so each sacrifice is offered for sins of others and his own sins. For example, in the Yom Kippur (Day of Atonement) tradition the priest first offered a personal and family sacrifice, then for the people as a whole.

Beginning at verse 5, the author draws on 2 psalms: Psalm 2:7 and Psalm 110:4 to cement Jesus’ identity as nearly divine – words likely spoken by a priest in worship.

Yet verses 7-9 affirm his human nature – his sufferings in human flesh, his very human reaction. Traditional laments from the Psalms were well known (Psalm 22).

In verse 7, Jesus is heard by God – not in rescue, but in resurrection.

Melchizedek – both king and priest (of Salem), who encountered Abrahm and blessed him. The first person described as a priest in the Bible – all priests claimed their heritage back to him as “spiritually” chosen – unlike Aaron’s priestly line, which was inherited.

Question for Reflection:
Do you relate more to Jesus because of his humanity or his holiness?

READ John 12:20-33

John’s sense of drama highlights the approach of “the Greeks” – no status, possibly even jewish since they were there for the (Passover) festival

Are they symbolic of the wide appeal Jesus’ way will have for many peoples? Is this why Jesus says that “the hour” has come?

Jesus never actually speaks to them – speaks through the imagery and prophecy of the cross

Verse 24 “Very truly I say unto you” underlines something very significant – the transition from Jesus’ death to followers’ “hating their lives” (?!) to being prepared to offer their lives.

Parable of the wheat (verse 24) underlines that the seed must break apart (die) in order to give life to others. The emphasis seems to be on the contrast between alone-ness versus community.

Mark used the same contrast between saving/loving and losing/hating one’s life as John in verse 25. You cannot hang on to what is not working – for “eternal life” not just heaven but a life blessed with holiness, infinity right now.

Verse 26 affirms that discipleship means anticipating the reality of facing death to new life.

“The Hour” – foreshadows the crucifixion, and Jesus’ very human cries – yet he confirms (either before or after) that even that struggle has meaning – to glorify/raise up God’s name.
By dying (lifted up on a cross) Jesus is also “lifted up” (as an example, or to meet God in heaven.)

Translation “then a voice came from heaven” could also be “a sound came from the sky”. Crisis is being highlighted – now is the time to decide – will you follow or turn away?

Question for Reflection:
By dying, the gospels demonstrate how Jesus exposed the shallowness and corruption of the society he lived in. How does this influence how we live in the world?

Closing Prayer:

Based on Psalm 119-16
O God, there is so much for our young people to discern!
How will they ever hear your word
In the midst of loud music and social protest and crying friends?
Help me to seek you with my whole heart, O Holy One,
That I might live your way and provide a gateway to hope.
Blessed are you, O God, for you have given us much to puzzle over
And to strengthen our hearts and minds.
Your Word is more delightful than all the riches we can acquire.
If I set my sights on you, you deepen my meditations,
And your word lives in me forever.

Readings for March 11 2012 - Lent 3

Take a moment and centre yourself in prayer:

May the words of all our mouths be acceptable unto you, O God, our rock and our redeemer. May the meditations of all our hearts be acceptable unto you, O God, our morning sun and our salvation. May the actions of all our hands be acceptable unto you, O God, our tall tree and our inspiration. May the pathways of all our lives be acceptable unto you, O God, our misty lake and our creator. May the way we live in all creation be acceptable unto you, O God, our holy presence and the one who so loves our world, Amen.

READ Exodus 20:1-17

This passage opens the “Sinai pledge” – a compilation of the law are found between Exodus 20 and Numbers 10:10. These 10 are first and therefore most important.
They might have originally been independent of the rest, older from the Oral Tradition: no accident that there are 10 - counting them on your fingers to remember; they follow a pattern (negative particle followed by a verb in imperfect) – categorical law, these commands are “unconditional”.

Two tables or groupings: 1-4 relationship between people and God; 5-10
relationship between people within the community.

The subject is YOU singular.

1st commandment – (verse 3) Does not rule out that there are other gods, just Jehovah is YOUR God.
2nd commandment – (verses 4-6) Condemns making of idols, specifically YOUR God, your God is jealous and will not be put in a box!

3rd – (verse 7) Cannot manipulate God – God’s power cannot be used to serve human interests.

4th (verses 8-11) Sabbath – not for worship but for rest; the only way to keep/recover right relationship with God.


5th – (verse 12) only one of ten to have a positive rather than negative command.
Not for children, but for adult children – it was revolutionary for its time: raises mother up with father, makes women equal.

6th – (verse 13) Against killing in socially unacceptable ways – does not include war, execution by the community, even sometimes revenge killing. What is illegal is what we would call manslaughter.

7th – (verse 14) The Hub of this law is the legitimacy of children – divorce, polygamy, concubines, even prostitution were legal.

8th – (verse 15) For protection of private property – even kings were curtailed in later history. Community need - Right of the poor to glean, taxes, fines, etc.

9th – (verse 16) Not lying but perjury in “court”, which compromises neutrality of judges; challenge of the prophets to king, officials “false” witness, wisdom.

10th – (verse 17) Moves from public act to private attitude – not simply an emotional response (nice car!) but a plan to take away or obtain one oneself – putting it before faithfulness.

Question for Reflection: If you had to write “rules” for your own right relationship with God and others, what would they be?

READ Psalm 19

We have heard 10 commandments “the community’s commandments for us.” This psalm is about God’s rules for creation (including us): compare them – what matches, what doesn’t match.

Translation of “law” is Torah – less a legal code than a pattern of life, a trust. God self-discloses natural law in creation – not just scripture.
May we live in Torah – final prayer – demonstrates humility.

Question for Reflection: What “laws” or patterns do you practice that keep you in touch with the earth?

READ 1 Corinthians 1:18-25

Corinth held their learning and wisdom in high esteem – they loved nothing better than to win a debate! Found Jewish cultures, perspectives very rough, unlearned, poorly spoken, foolish.
Corinth was a big travel centre, being located between 2 seaports, the population was culturally diverse, enterprising and rich.

Divisions were rivalling, partly over leadership but also class divisions.

Paul’s writing good, but his speech was contemptible according to 2 Cor 10:10.
But what others see as Paul’s weakness, Paul proclaims a strength: Logou – eloquent, versus logos – message, meaning.

Ironically he uses clever word play to make his point!

As “wisdom of this world, this age” the Greek philosophical and Jewish wisdom traditions blind us to God’s wisdom, WHICH is foolishness.

Question for Reflection: What “wisdom” have you outgrown? What “foolishness” have you grown into?

READ John 2:13-22

Surprise – John places it early in the gospel, the other gospels place it after Palm Sunday.
FIRST public appearance - how to make an impression!

Synoptics – Jesus criticizes the gouging of pilgrims, but in John – no marketplace at all. Jesus criticizes the distraction from prayer.

Jesus brings new spirit to worship not dependent on temple cult

John’s use of The Jews” not to average member but those who reject Jesus because he contradicts their authority.

They ask for signs – already have miracles, but they are apparently not enough.

Question for Reflection: Jesus gives a first impression of anger – is this something that appeals or repels you from his ministry?

Closing Prayer:
Into a dark world, a snowdrop comes
A blessing of hope and peace
Carrying within it a green heart,
Symbol of God’s renewing love.
Come to inhabit our darkness, Lord Christ,
For dark and light are alike to you.
May nature’s white candles of hope
Remind us of your life
And lighten our journey through Lent and beyond.