Readings For Lent 2, 2010 February 2010

Texts for Second Sunday in Lent, February 28, 2010 Genesis 15:1-12, 17-18 * Psalm 27 * Philippians 3:17-4:1 * Luke 13:31-35

Prayer:

Jesus Christ:like a mother hen,you gather up our doubts and transform them into confidence;you surround our fearsand transform them into faithfulness;you pick up our brokenness and make us strong together.
Gather us together into your warm and inviting presence and hear us as we pray as Jesus teaches,Our Father . . .








Genesis 15:1-12, 17-18



Background: God has called on Abram to leave Ur (now in Iraq) and to “Go ... to the land I will show you” . God has blessed him, and he, his wife Sarah and his brother Lot have migrated to Canaan. Famine has struck the land, causing Abram and his family to seek food in Egypt. Pharaoh has been attracted to Sarah, thinking that she is Abram’s sister, taking her into the royal household. When he has discovered that she is Abram’s wife, he has ordered them to leave the country.



Our reading is two stories of gifts from God:
· a son and many descendants;
· the Land.



The formula “the word of the LORD came to ...” read in verse 1 and 4 is later used of prophets; so the text suggests that Abram is a prophet. God makes Abram his favorite; he will protect (“shield”), him. Abram’s “reward” is really a free gift. Custom was that if a man’s wife did not bear him a son, his chief servant (“Eliezer”) might inherit. God promises Abram a son (“your very own issue") and he will have countless descendants (“stars” ). Abram puts his trust in God’s promise; in this way, he establishes a right relationship.



From Jeremiah we know that the ceremony in verses 9, 10 and 17 are of ancient origin. Going between the two halves of sacrificial victims signified that if a party broke the agreement, he could expect to be dismembered (!). Abram has a vision : the descent of the sun, “deep sleep”, terror and great “darkness” express the awesomeness of supernatural intervention. God’s presence is symbolized by fire .Only he has obligations under the pact, so only he passes between the “pieces”. The deal is cut : David’s empire later stretched almost from the Nile to near the upper reaches of the “Euphrates” (verse 18)

Reflection:

• "Do not be afraid, Abram." How many times does the phrase "do not be afraid" occur in the Bible? In a recent radio interview Rabbi Harold Kushner said that the phrase uttered by god more often than any other in the hebrew Scriptures is; "Do not be afraid". God is always telling us not to be afraid. Why is that? What does God suspect, know, that we are so afraid of anyway? Are we afraid of God? Afraid of being alone? Afraid of finding out that our lives don't have meaning, or that they do? Whatever it is, God promises to be there in it with us, and to calm our fears.
• In this passage, God promises Abram that it will not be a slave, but a child of Abram's own that will carry on Abram's line, one of his descendents which will be as numerous as the stars, and that they will live in the land that God is promising them. I think about what it means to "carry on the family name", what we understand and feel about childbearing and barrenness today, etc. Why is it so important to have a child to carry on a family's line? WHat do we fear will happen if wee cannot havbe a child?
• What does it mean to place so much importance on carrying on of a family line? I'm sure its one of the few ways we humans can convince ourselves that we will at least in that measure have some sense of immortality - someone with our own blood will live on. But where are the stories in the Bible where the family is never blessed with the child? Where there is no Isaac, or Samuel, or John the Baptist that lifts the parents out of despair? Where is the good news for those who cannot bear a child?
• The promise to Abraham is made against competing claims. The land of promise is valued by others too. The land of this covenant is still fought over today.
• What do we do to secure a covenant? We no longer walk between halved animals. What do we do to seal a promise?

Philippians 3:17-4:1

Philippians 3:17-4:1
Background: Paul wrote to the church at Philippi, a prosperous Roman colony in northern Greece, from prison. We do not know whether this imprisonment was in Ephesus or in Rome. It appears that he was held under house arrest. It is possible that the epistle is actually made up of three letters. It contains many personal references, exhorts members of the Philippian church to live the Christian life and to good ethical conduct, introduces Timothy and Epaphroditus as his representatives, and warns against legalists and libertines. Lastly, he thanks the Philippian community for their material support.



Paul has written in Chapter 3, verse 10: “I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death” . He states that he has not yet fully understood Christ, but he presses on towards the goal of being with Christ when he comes again. This is how “mature” Christians should think: they have not yet achieved full understanding.


Now Paul offers himself as an example of centering oneself in Christ, in his sufferings. (At the time, Paul was in prison.) Observe those who follow his (our) example! He warns against “many”who centre on other things. Who are they? Perhaps self-centred people, but more likely Christians who insist on keeping Jewish dietary laws and on circumcision: to boast in this is to glory in an organ which should be modestly covered .These are “earthly things”, made obsolete by Christ’s coming. Society looks to Rome for citizenship but we look to “heaven” .Our bodies, now mortal, will enter eternal life in a changed form, to achieve union with Christ . As in Psalm 8, the Messiah will be sovereign over all (“subject to himself”); Christ is the Messiah and so, Paul exhorts, do not deviate from the true faith!



Reflection:

• Paul speaks about our human physical bodies and our spiritual, transformed bodies, with our 'citizenship in heaven.' What is liberatring about the idea of having our bodies transformed at the end of things? What is alienating about this idea?
• In Christian history people have sometimes ignored the physical in lifting up the spiritual. Do we sometimes forget that ours is an incarnational faith; the Word became flesh and not the other way around?
• Do we not have to be careful not to enter into a heaven/hell, spirit/body dichotomy that may lead us to prematurely abandon this world as we anticiapte the next? We're part of God's good creation, which includes this world in all its imperfections. We are to seek to 'transform' this world with God's grace.

Luke 13:31-35

Someone had asked earlier: “Will only a few be saved?” .Jesus has warned that few who have eaten with him will enter the Kingdom; many apparently pious people will be excluded. Many others, from across the world, will eat with him.

Now “some Pharisees” , in perhaps the only favourable mention of them in the gospels, advise him to leave Herod Antipas’ territory (“here”, i.e. Galilee and Perea). (Herod the Great died soon after Jesus was born.) To Jesus, Herod is “that fox” : destructive, tricky, sly, politically motivated. Herod will not cut short Jesus’ earthly ministry. His journey to Jerusalem “must”, in accord with the Father’s will, continue day-by-day; in and at his resurrection (“third day”) he will complete, consummate, his mission of restoring mankind to the relationship God intended at creation.

Jerusalem, not Herod, has first claim on God’s messengers! .This city is to be the place of, and the agent of, his murder. Jesus laments over the city and (probably) its religious leaders (“house”). The city’s residents, rejecting him now, will not see him again until they shout “Blessed ...” as he rides triumphantly into the city on the first Palm Sunday.

• "How often I have desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!" What a verse! What emotion! Some potent feminine imagery too.
• Hear Jesus' extreme sorrow that he can't make us understand his message
• Jesus wants to protect and save
• Note the imagery of a hen. We user animal images to describe countries: the American eagle, the Canadian beaver... We use them to decribe people: Herod is a fox...Can you think of zoological images found in scripture, used to speak of God...The Lion of Judah...the mother Eagle of Isaiah carrying her young to safety...
• In tradition too we find more images from Creation used to speak of God, like the wild goose of the Celts, which was a symbol of the Holy Spirit...
• What kind of animal are you?
• What image do you like to use when you think of God...?

Readings for Lent 1C, February 21, 2010

Take a moment to centre your heart and thoughts on the image of a journey:

a rocky path...

a steep climb...

a positive or negative destination...

a companion by your side...

Prayer:
Journey with us, O God, through this day, through this season. When we find ourselves in a wilderness of questions or doubts, you are there to walk with us. When we find ourselves self-righteous and full of knowledge, you are there to unsettle us. When we feel ourselves alone and isolated, you are there to offer strength and peace. Ever our companion, ever our compassion, we pray to you in Jesus’ name, Amen.

Lent: The word comes from the old English “lencten” which refers to the lengthening days of spring. Most church seasons are not tied to a physical season, but this one really fits for those of us in the Northern Hemisphere, where we long for more light and see the promise fulfilled, day by day, in the unfolding of our spring.

The colour of Lent is purple, symbolizing repentence and royalty.
For Mardi Gras, the colour purple symbolizes justice!

Lenten symbolism includes wilderness or desert imagery, ie. rocks, footprints, sand. In many churches no flowers are found in the sanctuary during Lent, and anything ornamented is draped with simple cloths. In Lent, we also use some of the Passion story imagery: tenebrae candles are snuffed out a week at a time, to symbolize the growing shadows as we grow closer to the cross, a rope or bag of coins, the crown of thorns.

Shrove (or Pancake)Tuesday tradition comes from using up butter and eggs before the time of restraint, also Mardi Gras or Carnaval (Quebec).

Traditionally, the restraint of Lent was not observed on Sundays – its 40 days are based on a 6 day week, Monday to Saturday. Every Sunday is considered a little Easter.

The gospel readings on Lent 1 tell the story of Jesus’ temptation:

READ Luke 4:1-13

What Luke is emphasizing in particular, compared to the other synoptic gospels –
Jesus is “full of the Spirit” – the Spirit is within, not external. We see this in both the beginning (v1) and the end (v14) of the passage.

Luke reverses the order found in Matthew of the 2 last temptations, so that the final temptation will take place in Jerusalem, and Jesus will “choose” to return to Galilee to begin his ministry.

For Luke this is the final stage of Jesus’ preparation for ministry: he had an “ordinary human” childhood and early adulthood – he was proclaimed by John the Baptist – he was baptized and heard God’s voice– and Luke affirms his heritage through his version of the begats – then Jesus is tested for readiness in the temptation story.


He began in the wilderness – like Moses (who represents the law) and Elijah (who represents the prophets) this is where Jesus’ active ministry begins, as the fulfillment of the law and the prophets.

Luke uses the greek word peirasmos meaning “testing” more than “tempting” – a more neutral word, less laden with judgements about right and wrong. Can he be lured into a more comfortable vision of messiah-hood? Will he choose to do what is good for him but not God?

Satan’s Challenge: “if you really are the son of God…”
Jesus demonstrates that his identity does not have to be proven, it can only be believed.

Question for reflection: Are there times when people ask us to “prove” our faith? Do we fall into that temptation to prove ourselves right?

Who is Satan?

Mark uses the legal term the satan, tou satana, which in secular terms means an adversary or prosecutor. Satan is not a personal first-name, but a descriptive noun.
Matthew and Luke use diabolos, which literally means “to tear apart” (ie. the force that makes our choices absolutely clear – you cannot have both, you have to give something up.)

A similar name is found in the Hebrew book of Job, where “ha-Satan”(in Hebrew meaning the accuser) is actually an angel, one whose role is to point out to God all the contradictions and weaknesses of human nature.

First temptation: Feed yourself!
Jesus’response: Bread is good but I did not come to fill people’s physical hunger…

Second temptation: Rule the world better than Caesar IF you will worship me, not God.
Jesus response: There is only one God.

Third temptation: (in the Jerusalem temple – why?) Make God prove LOVE
Jesus response: I don’t need to.

In the end, Jesus did feed the hungry, he does “reign” from God’s kingdom, he did trust that God would redeem him from death – but he would not let the tempter be the one to set the timeline.

Question for reflection: All three temptations are about trusting God to fulfil a promise. Do we trust God and work with God, or do we try to do things on our own, because we’ve given up on God actually having power in our lives?

READ Deuteronomy 26:1-11

This passage is set in the time when the Israelites are ready to come out of the wilderness, after wandering there for forty years. They are being instructed the appropriate attitude to take towards the promised land – to understand to whom their loyalty belongs and how to show their thanks.

Verses 5-9 contain a re-telling of their history, set in the kind of poetic language that it indicates a creedal statement shared in the community over many years. In this passage the creedal statement is paired with two sets of instructions for offering first-fruits, one before and one after the creedal affirmation – ie. “if you believe this, then you should do this!”

The passage continues (v 12ff) to describe the offering of the tithe, every three years, giving a tenth of one’s income/produce to support the religious personnel (Levites), the poor, the widows, the aliens. This chapter is actually the conclusion of a very long section of the Law on worship (chs 12-26).

Question for Reflection: The Israelites believed that God rescued them from oppression in Egypt because God had compassion for their suffering. THEREFORE the only suitable thanksgiving was one that would offer compassion to those who were suffering in their midst. Do you/we have the same kind of understanding for our offerings or charitable givings?

READ Psalm 91

I know my impression of this psalm is coloured by the beautiful hymn: “On Eagles’ wings”, which paraphrases much of the psalm in its verses. The chorus, however, is based on Isaiah 40, which has the eagles’ wings and hollow of God’s hand imagery.

Don’t be disappointed! There is still lots of interesting imagery to explore in the psalm. It also mentions God’s wings (v.4) and pinion feathers.

The main theme is safety – possibly sung on entering the temple as an expression of thanks for getting there safely, or on leaving the temple, expressing the hope to make the journey home the same way. It is also an expression of trust in God that runs much deeper – throughout all of life’s journey, not just our comings and goings from worship.

The first 13 verses are directed by a leader to the worshipper/s; the last verses by God to the people God loves. The psalm contains elements of wisdom theology – where those who are faithful to God prosper in life and those who are evil are punished in life (v.9-10.)

Question for Reflection: The use of God’s voice in the final verses poses an interesting question: Do we trust God first, then because of our trust, God protects us? Or does God protect us or offer us compassion in times of suffering, and then we learn to trust God?

READ Romans 10:8-13

Marcus Borg suggests in The Heart of Christianity (Harper Books, 2003) that there are different ways to understand the word “believe”. Given Western post-Enlightenment attitudes to science as the basis of truth, we are inclined to hear the word “believe” and think of something that has been proven to be true to our intellect. We give intellectual assent to a statement because we are convinced it is correct or true – ie. I believe that… However, Borg points out that it can also mean I believe in…, which is a statement of trust or relationship.

When Paul says: “if you confess with your lips/if you believe with your heart” it sounds more like the relational, trusting definition of believing in Jesus, rather than the one that finds its truth in intellectual proof.

It defies logic to suggest that salvation should be based entirely on faith – what about all those good works? What about paying the tithe, observing the Sabbath, maintaining celibacy? Paul suggests to the Christians of Jewish and non-Jewish origins who were living in Rome that what unifies them is not what they do, but the one thing they really have in common – a deep and loving relationship with God through Jesus Christ.

Question for Reflection: Have you ever worshipped with a different faith community or cultural group, where the practice of faith seemed very distinct from your own? Were you able to find an underlying unity in spite of the many external differences?

Closing Prayer:
O God, eternal presence, we never journey alone. Even in the wilderness, the place made sacred by Jesus’ faithful choices, we know that you will be with us. In the silence we encounter your Spirit deep within. In the clamour we absorb your energy and diversity. In voices of suffering we hear your call to serve. Guide our Lenten steps in love, O God, as we change our lives and lift our hearts to you, Amen

Texts for Transfiguration Sunday, February 14, 2010
Exodus 34:29-35 * Psalm 99 * 2 Corinthians 3:12-4:2 * Luke 9:28-36, (37-43)








Prayer:

O God, as your Child Jesus drew apart
to be in prayer with you,
help us to be apart for a time with you.
W offer our prayers
for the transformation of the world and of our own lives. Amen

Exodus 34:29-35

While Moses was on Mount Sinai the first time, the people of Israel, under Aaron’s leadership, made a golden image of a calf as a symbol of God. So irate was Moses when he discovered the revelry around the Calf that he smashed the stone tablets on which the Ten Commandments were written . God was angry that the people had broken the commandment against casting idols of the deity, but in time has forgiven them; he has invited Moses to ascend the mountain again to receive a replacement set of tablets. While there, he has conversed with God. Vv. 10-26 are the “covenant” (agreement) God has made with the Israelites. In exchange for

being their god ;

acting among them so that the indigenous peoples of the land will recognize Israel’s uniqueness; and

giving them victory over these peoples

the Israelites must, as well as obeying the Ten Commandments:

not enter into any pact with these peoples

destroy their religious symbols

not worship with them

not intermarry;

dedicate their first-born to him

keep the feasts of Passover (Weeks, Shavuot, ) and “ingathering” (Tabernacles, Sukkot);

observe the Sabbath

make pilgrimages three times a year, and

offer the first of the harvest to God

Now Moses descends the mountain again. His face is radiant: an expression of his privileged place as servant close to God: he reflects God’s glory. Perhaps “returned”s an echo of the Golden Calf incident. Moses dons a “veil” to avoid overwhelming his hearers with God’s reflected glory. Again Moses speaks with God. One account says that “the LORD used to speak to Moses face to face” but another (from a different source) says that God only allowed Moses to see his back ). A final point: the word translated “shining” karan, can be written out as keren, meaning horn. Thus Jerome translated it, and so Michelangelo sculpted Moses with horns (seebelow)!

Reflections

• 
  

• Moses has been on the mountain receiving the ten commandments. His face is shining because of talking with God. I picture someone who is glowing with being newly in love, or the glow of a woman who is pregnant, or the glow of a parent proud of her or his child...

• "Mountaintop experiences" - a phrase we often use to describe those experiences where we feel close to God. We describe it as 'mountaintop' because we always know we can't stay up there - we always come walking, running, stumbling, trudging, or crashing back to earth again. What's your mountaintop experience(s)?
  
• Diminishing Returns - the example of eating too much ice-cream. The first cone is great, and you want another. The second is good too - you're almost full. By the end of the third though, you're getting diminishing returns. The cone is good, but you are starting to feel sick. You ate too much, and now the joy of the first cone has decreased because you're stuffed. Can God-experiences have diminishing returns? Why would it be bad to be on the mountaintop with God all the time?
  
• Chris Haslam writes that Moses' face being "radiant" meant that God's glory was reflected in Moses' face. I really like that description. If we are made in God's image, then can we reflect God in our whole being.
• Have you ever met someone who radiates the peace or love of God...?
  

2 Corinthians 3:12-4:2


2 Corinthians is a letter, written in the style common in the first century AD. From the text, we know that Paul wrote it in Macedonia after leaving Ephesus, probably in the autumn of 57 AD. It gives us a picture of Paul the person: an affectionate man, hurt by misunderstandings and the wrongs of his beloved fellow Christians, yet happy when he can praise them. The letter's prime intent is to combat errors which have arisen in the Christian communities in the Achaian peninsula of Greece.

Paul contrasts his ministry with that of Moses. In 3:3, he says that his readers, supported and enabled by the Holy Spirit, are “a letter of Christ”, prepared by him and his colleagues: a letter written on “tablets of human hearts”, not on “tablets of stone”. This is the “confidence that we have through Christ”

(3:4). The dead letter of the Law has been replaced by the living letter of the Spirit. Moses wore a veil lest the radiance of God’s glory, shown in his face, be too much for his hearers. The new covenant in Christ sets aside the old. The thinking of Israelites was frozen in time (“hardened”, 3:14), and it still is: when they hear the Law read (“old covenant”, 3:14; “Moses”, 3:15), they only see God’s plan for saving people dimly, i.e. through a “veil”, but when one is converted (“turns to the Lord”, 3:16), one sees the plan clearly. In Judaism and Christianity, the motive force is the spirit, but for us Christ and the Holy Spirit are one (“the Lord is the Spirit”, 3:17), and in Christ we have “freedom” from the Law: as we become more and more Christ-like, we are more and more able to render to God the honour (“glory”, 3:18) he is due, with the Spirit’s help. In 10:9-11, Paul’s accusers claim that he is strong on words but weak on action. He now retorts: “by God’s mercy” (4:1) he has turned from persecuting Christians to “this ministry” which he does with “great boldness” (3:12), not losing heart. Unlike his accusers, he has cast aside his horrible hidden deeds of the past, namely unscrupulous acts and misrepresentations of the gospel (4:2). He speaks openly, appealing to all to authentically discern the truth.




Reflections

• 
  

• Paul tells us that in Christ, the veil is set aside between us and God. Christ brings us right up to God, face to face. The ancient Celts spoke of thin places, places where the spiritual realm and the mundane world are very close. Where are your thin places? Where do you get a sense of something behind the veil...?
  
• Paul uses reflection/mirror imagery. We are being transformed more and more into God's image, reflecting God's glory in us, since we, "with unveiled faces" can see and experience God's glory. Where do you see God's image reflected?Have you changed over the years as you walk the way with God? Where do you better reflect the image of God?
  
• Paul plays with the veiled/unveiled imagery - in Chapter 4:2, Paul talks about renouncing the things that "one hides" - we uncover the truth, uncover our sinful selves, and move on in Christ's forgiveness when we remove, with Christ, the veil that keeps us from God. Reflect on that image, of Christ pulling back the veila

Luke 9:28-36,(37-43a)
Jesus has predicted his suffering, death and resurrection to his disciples; he has called on them to “take up their cross” (v. 23), has warned that those who hear the gospel but fail to trust in it will be condemned, and has promised that some present will see the kingdom of God. Now he and the inner circle of disciples ascend “the mountain” (v. 28). In Luke, Jesus always prays before an important event. An aura of unnatural brightness is linked with mystical appearances in Exodus and Acts; “dazzling white” (v. 29) is a symbol of transcendence. In Jewish tradition, both “Moses and Elijah” (v. 30) were taken into heaven without dying. Jesus’ agenda is in accord with the Law and the prophets; he is doing God’s will. “Two men” also appear at the resurrection and at the ascension. Jesus’ “departure” (v. 31, exodos in Greek) is his journey to Jerusalem and his passage from this world. Peter clearly doesn’t understand; perhaps he thinks he is witnessing a super Feast of Tabernacles (“dwellings”, v. 33) – a time when the whole city was brightly illuminated. The “cloud” (v. 34) is a symbol of God’s presence; the words from it recall Jesus’ baptism, and add “listen to him!” (v. 35). Vv. 37-43a, the healing of an epileptic child, present three contrasts: from the mountain to the needy world; Jesus’ great power over evil (vs. the disciples’); and Jesus’ fidelity to God vs. general human infidelity. The child is in miserable condition. In healing him, Jesus shows God’s “greatness” to “all” (v. 43).

Reflections

• "The appearance of his face changed." Obviously, this passage ties neatly with our Exodus reading. How are we changed after experiencing the presence of God?Is it significant that it is the face in both passages that is described as changing? The face is the window, perhaps, into our soul - the place on our selves where one can read what is really going on.
• Peter wants to prolong this joyful, awesome experience. Who can blame him? Things change so quickly in our world, and we face so many struggles, that we really want to hang on when things are clicking into place. Is there a time, moment or season that you would have liked to extend indefinitely?
  
• Likewise, Peter and Jesus and company couldn't get to the joy of Easter if they wouldn't leave this Holy Retreat. What if Jesus decided to stay up on the mountain?
• From the mountaintop Jesus goes down to teach and heal. Is this the pattern for Christian life? Spending time with God and then going out to help others?

• The disciples' response to what they see is fear. Has an experience of God and who God is ever caused a response of fear in you? We often fear what our relationship with God might require of us. Seeing God and God's glory face to face in such an undeniable way would leave us with an undeniable responsibility to act, wouldn't it?

Readings for January 17, 2010 - 2nd after Epiphany

Jesus the Christ, like an abundant harvest, is an extravagant sign of God's love for us.

Take a moment to centre yourself in prayer:

O God of all our joys and celebrations. You overflow in our lives with abundance – even in our times of hunger, the possibilities for faith are boundless. Open us to your grace in the moments when we are feeling impoverished. Teach us to be grateful for all that we have been given, to be courageous in confronting injustice, to be bold in witnessing your love. We pray in Jesus’ name, remembering how he transformed the people around him, Amen

These weeks are characterized by the living out of our faith:
January 18 – Martin Luther King Jr Day
Jan 18-25 – Week of Prayer for Christian Unity in Canada, US, UK.The week stretches from the feast day of St Peter to the feast day of St Paul (2 of the foremost – yet very different – apostles of the early church) a very fitting reflection of our ecumenical diversity.

READ Isaiah 62:1-5

This passage is taken from the third “author” of Isaiah, most likely written after the Israelites have returned to Jerusalem after their time of exile in (after 500 BC). In this particular passage, like Hosea and Jeremiah, the author draws on marriage symbolism to describe the relationship between God and Israel. God promises to redeem the “bride”, return her children to her, and together they would rebuild along lines of fidelity, unity and justice.

In reality, the prophet is speaking to a community divided: there were those who were returning from exile, those who never left, and those who were born into the exiled community, reclaiming their heritage. The prophet recognizes the bitterness of past experience, calling Israel “Forsaken” and “Desolate”, yet paints such a beautiful picture of her restoration that the people must rise above their differences to participate in it.

Historically, women unmarried, widowed or abandoned by their husbands were without status, without power. The prophet celebrates that God chooses the lowliest and overturns their situation, claiming them as beloved and worthy of salvation. For a community struggling to rebuild, learn how to govern themselves again, mend broken fences, this passage affirms that God will make it possible.

Question for reflection:
Martin Luther King Jr.’s “I have a Dream” speech has inspired generations to work for justice, no matter how hopeless it may seem. What other dreams or visions have inspired you in your journey of faith?

READ 1 Corinthians 12:1-11

This passage follows a few chapters dealing with concrete issues causing conflict in the early Christian community at Corinth: eating meat, sexual behavior, marriage and bereavement, head coverings, the institution of the Lord’s supper. Corinth had a lot of different opinions! Who should be the deciding authority? The one who seemed most spiritually gifted, the one who was closest to Paul, the one who gave the most time or money?

Paul reiterates that there is no one spiritual gift that is automatically more important than the others: from the spectacular charism of speaking in tongues to the daily grind of visiting or caring for the sick, all are part and parcel of the one Spirit. While the Greek culture, and most Corinthians, prided themselves on achieving “wisdom” and “knowledge”, Paul asserts that spiritual wisdom and knowledge are something we RECEIVE rather than ACHIEVE. They require openness/humility to the Spirit.

Question for reflection:
We live in a culture that prizes “gifted” children, and raises them above the ordinary. How does that contrast with Paul’s understanding of spiritual “gifts”?

READ John 2:1-11

Everyone loves a happy ending! However, the story of the wedding at Cana is more than just the story of a miracle resolving a human problem and saving the day.

The gospel of John places great importance on Jesus’ ability to reveal “signs” of God. Jesus takes ordinary things like water, wind, birth and wells and gives them new meaning. The old rituals lack hospitality – where there should have been more wine, the host only has the water put aside for ritual cleansing. However, Jesus’ blessing provides overflowing wine of the best quality – he makes even the latecomers welcome.

Jesus suggests that it is not yet time for his “signs” to be seen – his work must unfold slowly and deliberately in order to take root and grow. Those who partake of the new wine should believe in him, as the disciples do. Jesus is reluctant. His mother is compassionate towards those who are about to become a scandal. God and humanity must work together to meet the needs of those who are thirsting for fulfillment.

Question for reflection:
In what concerns would you like to “nudge” God? With what concern is God “nudging” you?

READ Psalm 36:5-10

This portion of the psalm follows an account of a wicked person. In contrast, this portion focuses on those who listen to God, and thus enjoy God’s abundant grace and protection. It is not a superficial comparison of “evil” and “good” actions, but perspective: those who see no good and therefore cannot recognize God in the world around them; against those who have experienced God’s grace and live in gratitude.

James Taylor has written a parallel in Everyday Psalms (WoodLake Books), which provides a closing meditation:

All creation is your household, God.
All can live together in harmony under your roof.
In your kitchens they are fed;
In your living room, they are entertained and uplifted.
For you are life itself.
Continue to give us life, oh Lord.
Show us how to live in harmony in your home.

Amen to that!

Readings for Advent 4 December 20, 2009

Take a moment to centre yourself in prayer:



O God, prepare us to be a loving presence with others. In the story of Mary we hear that love prepares unexpected things within our hearts. In the prophecy of Micah we hear that hope is prepared in an unexpected community. Our psalms of praise invite us into the care of a shepherd, who treats us with grace. In reflecting on your Word, O God, prepare us to be a loving presence in the world. Amen



Our gospel readings today focus on the story of Mary, and the news that she will bear God's child, with all the accompanying mystery around immaculate conception. So we will look at various references to Jesus, and his followers' evolving understanding of his parentage and birth story.



The oldest Christian written record comes from the letters of Paul, and there are two references in particular that I want to note:



Galatians 3:23-4:7

23 Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25But now that faith has come, we are no longer subject to a disciplinarian, 26for in Christ Jesus you are all children of God through faith. 27As many of you as were baptized into Christ have clothed yourselves with Christ. 28There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. 29And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.
4My point is this: heirs, as long as they are minors, are no better than slaves, though they are the owners of all the property; 2but they remain under guardians and trustees until the date set by the father. 3So with us; while we were minors, we were enslaved to the elemental spirits* of the world. 4But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5in order to redeem those who were under the law, so that we might receive adoption as children. 6And because you are children, God has sent the Spirit of his Son into our* hearts, crying, ‘Abba!* Father!’ 7So you are no longer a slave but a child, and if a child then also an heir, through God.



Three things to note:

1) Paul called Jesus “God’s son”, and believed that Jesus was truly divine;

2) Paul said Jesus was "born of a woman, under the law", reflecting his belief that Jesus was also really human;
3) In the original Greek the same word for son is used for Christian followers as well as Jesus, thus we are all "children of God". Paul is not stating a biological reality, but a theological one.



Romans 1:1-6

1Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 2which he promised beforehand through his prophets in the holy scriptures, 3the gospel concerning his Son, who was descended from David according to the flesh 4and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord, 5through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name, 6including yourselves who are called to belong to Jesus Christ...



Note:

1) Paul's characteristic use of the title his (God’s) Son for Jesus;
2) Paul describes Jesus as descended from David, according to the flesh - perhaps indicating some paternal connection to Joseph, who provides the Davidic connection for the Messiah;

3) Paul "declares" Jesus to be Son of God because of resurrection (not conception).



Paul’s references to Jesus' nature and parentage simply reveal that he took Jesus' divine nature for granted and didn't worry about the mechanics of it. Paul believed Jesus was the son of God and the proof was in the resurrection, not the conception. Paul also referred to the apostle James as Jesus’ brother, but by the time Luke was writing the gospels this acknowledgement of Jesus' human family ties was dropped.

There is no birth narrative in the gospel of Mark, so while it is the earliest gospel, written around 65-75 AD, it suggests there was little discussion or speculation around Jesus' conception. In fact, there is no mention of Joseph at all in the gospel and Jesus' birth family very little: in 6:3, when Jesus is rejected in his home town, the people say “Is this not Jesus, the son of Mary, brother of James, and Joses and Judas and Simon and his sisters?” What seems clear in Mark is the distancing of Jesus' ministry from his biological family for a family of faith.


In John's gospel (the last gospel written, about 90-100 AD) there is no birth story, but if you read John 1:1-18, you have a sense that John believed Jesus Christ/"the Word" was God's "only-begotten" Son long before creation. Therefore his point is more theological than biological.


Matthew and Luke, on the other hand, provide very detailed stories “explaining” Jesus’ parentage, but they are very different from each other, and were probably written around 80-90 AD.

In Matthew,

1) Joseph and Mary were already living at Bethlehem, there is no connection to Nazareth prior to Jesus' birth;

2) they were already married, though Mary was pregnant (not by Joseph) prior to the marriage;

3) the visitors to see the Christ child were the magi of Matthew 2:11, when they came to “the house”. There is no mention that there were 3 of them, only that they brought 3 gifts, and that Jesus may have been as old as two years.

4) Jesus and family then fled to Egypt, for fear of Herod, then some time later went to Galilee beyond Herod's reach and made their home in Nazareth.


With Matthew, it was especially important that the birth narrative fit with the Hebrew prophecies.

In Luke,

1) Mary and Joseph were both living at Nazareth;

2) They were betrothed, which was legally binding and involved co-habitation;

3) They travelled to Bethlehem for the census, and wound up staying in a stable;

4) Their visitors were shepherds, who were called to the manger by angels, not a star;

5) In Luke 2:39, we read that they returned to Nazareth, under no threat from Herod.

READ Luke 1:26-38
Luke 1:46-55

Luke 2:1-7, 8-14, 15-20



How do you feel about the story, and what difference or "truth" does it hold for you, in your journey of faith?



Christians today find themselves on a diverse and colourful spectrum between Christian fundamentalists, who believe in the literal, revealed word of scripture; and progressive Christians, who question the necessity of immaculate conception.



I find it helpful to focus on what difference this story makes in my life. In Diana Butler Bass' Christianity for the Rest of Us, she tells this story:



After presenting a lecture in a large southern cathedral, Phyllis Tickle was asked what she thought about the Virgin Birth. The discussion grew heated, but after the question-and-answer period a young man, about seventeen years old, came up to her and said politely, “Ma’am, there’s something I don’t understand.” She was prepared to delve more deeply into the complexities of the Virgin Birth with him, but then he said, “I don’t understand why everyone is so upset about this. I believe in the Virgin Birth. It is so beautiful that it has just got to be true—whether it happened or not.” Phyllis felt a shift occur with the young man’s words. “He had moved beyond mere facts to understanding based on apprehending beauty. I felt like I was standing on holy ground.”

Readings for Advent 3 - December 13,2009

Zephaniah 3:14-20 • Isaiah 12:2-6 • Philippians 4:4-7 • Luke 3:7-18

John the Baptist Preaching in the Wilderness, from Cameroon







A prayer to begin:

God of hope,
you call us home from the exile of selfish oppression
to the freedom of justice,
the balm of healing,
and the joy of sharing.
Make us strong to join you in your holy work,
as friends of strangers and victims,
companions of those whom others shun,
and as the happiness of those whose hearts are broken.
We make our prayer through Jesus Christ our Lord.
Amen.

This weeks study was prepared by Steve Clifton. Comments and Questions are welcome.

Zephaniah

We read rarely from the prophet Zepheniah so it may be a good thing to recall somethings about him and his book.. In 1:1, Zephaniah tells us that he is descended from Hezekiah, most likely the king who ruled Judah 715-687 BCE. This prophet's intimate knowledge of Jerusalem and affairs in the court, and the absence of a theme found in other prophetic books - denunciation of the king - suggest that he was of royal descent. 1:1 also tells us that his ministry began in the reign of King Josiah, the great reformer. But his denunciation of corruption in religious affairs suggests that his prophecies date from before the reforms of 621 BCE. The book predicts doom for Judah for failing to follow God's ways, and adverse judgement on other nations, too; however, the final chapter promises comfort and consolation for those inhabitants of Jerusalem who wait patiently for the Lord and serve God as a community. They will rejoice when God comes into their midst.

Zephaniah 3:14-20

Earlier in the chapter, the author has spoken of the failure of Jerusalem and her inhabitants to behave properly towards God. He has destroyed other nations as a warning to them. In spite of this, God will cause Gentiles to turn to his ways: they will serve him by permitting the Jewish exiles to return to Jerusalem.

Questions for reflection:

V. 15 - “The Lord has taken away the judgments against you.” Imagine being given a clean slate, and having all our mistakes wiped out.Imagine if all prisoners were pardoned for their crimes and set free. Are there wrongs that have been done to us that we would have trouble forgetting? are their crimes committed that just should not be pardoned .Our society has mixed feelings about this. How much do we have to pay for our mistakes? Are their sins that God should not take away judgment for?

V. 19 - “I will change their shame into praise.” Shame often seems a feeling/emotion that we have whether or not we also have guilt for a situation. For example, someone who has been abused may feel shame despite not being responsible for being abused.Victims may feel shame. How good would it be for victims to have their shame removed?

Isaiah 12:2-6

This passage is in a similar vein to our reading from Zephaniah. V.one and v. four begin “... in that day”; 11: 10 says “On that day” other nations will note that a king of David’s line (“the root of Jesse”) sits on Israel’s throne; they will ask about him and the divine glory that is with him. “On that day”, says 11:11 God will gather the remnant, the remaining faithful, from throughout the world. So the day is the end of the era, when the Messiah will come. In a second song in verses 4 to 6, the people not only give thanks but also proclaim the good news to all nations. God's people are inhabitants of “Zion”, “royal” because God, “the Holy One of Israel” dwells there.

Here is a passage where the understanding of ‘salvation’ in its most basic sense of safety, safe-keeping from harm, is quite evident. In God, we are safe, safe from ourselves, safe from others, safe from being lost and destroyed.

Questions for reflection: What do you need to feel safe from? What does the world need to be saved from? What does God offer that would make us safe?

Philippians 4:4-7

Paul wrote to the church at Philippi, a prosperous Roman colony in northern Greece, from prison. We do not know whether this imprisonment was in Ephesus or in Rome. It appears that he was held under house arrest. It is possible that the epistle is actually made up of three letters. It contains many personal references, exhorts members of the Philippian church to live the Christian life and to good ethical conduct, introduces Timothy and Epaphroditus as his representatives, and warns against legalists and libertines. Lastly, he thanks the Philippian community for their material support.

Paul began the conclusion to the letter back in Chapter 3. After a digression – to warn against heresy and self-indulgence and to urge devotion to Christ – he tries to finish the letter, but certain concerns intrude. It seems that “Euodia” and “Syntyche”, two workers for Christ, differ in their understanding of what the way of Christ is, and that this is causing disunity in the Philippian community. We do not know to whom Paul refers as his “loyal companion” (verse 3); he is asked to be instrumental in achieving reconciliation.

We are reading from the end of the letter. Verse 4 is the conventional Greek salutation (like our goodbye) but here Paul means “rejoice” literally. Paul expects the Second Coming soon: “The Lord is near.” Then in verse 6 Paul suggests, rather than worrying on their own, the Philippians should ask God to help them, through prayer, both in prayers of “supplication” (petition) and of “thanksgiving”. God’s “peace” will protect them against their own failings and external threats. It “surpasses all understanding” either by being beyond the grasp of the human mind or by achieving more than we can conceive.

Questions for reflection:
V. 5 – “Let your gentleness be known to everyone. The Lord is near.” The Greek might translate also as “reasonableness”, “fairness”, “goodness”. Gentleness is not necessarily a trait we value, is it? Particularly not in both genders. It’s OK for a woman, but we don’t often praise men for gentleness. What is good about gentleness? Who do you know who is gentle? How can we let our gentleness be known? What does gentleness have to do with living our faith?

V. 7 – “And the peace of God which passes . . . “ – The ‘passes understanding’ is from the Greek ‘huperechô’, which means, “to be above” or “to hold over”, “to prevail.” God’s peace is above everything. That’s comforting.

Luke 3:7-18

John the Baptist travels throughout the Jordan Valley, preaching return to God’s ways and adoption of an ethical way of life under God. Now he warns against being baptised without the intention to carry out its obligations.

V. 8 – “We have Abraham as our ancestor.” – we might smile at this excuse of John’s listeners, but the phrase is actually all too familiar. Calling on our past and our heritage as a justification for our current behavior is a common tactic of church people!

When John is asked what to do since the portrait he paints of the alternative is so dismal, he responds, like Jesus normally did, with a prescription of what to do, not what to believe. We get very wrapped up in what to believe in the church, and awfully complacent about what we must do and how we must live.

Some of these images of the threshing floor, the granary, etc., lose their meaning for us if we don’t understand these processes ourselves. A winnowing fork, for example, was used to toss wheat into the air, where the wind would separate the wheat grain from the light chaff.

Questions for reflection:

V. 8 – “We have Abraham as our ancestor.” – we might smile at this excuse of John’s listeners, but the phrase is actually all too familiar. Calling on our past and our heritage as a justification for our current practice is a common tactic of church people! Are there any traditions that we should be challenging, trying to change? What changes would you like to see?

When John is asked what to do since the portrait he paints of the alternative is so dismal, he responds, like Jesus normally did, with a prescription of what to do, not what to believe. We get very wrapped up in what to believe in the church, and awfully complacent about what we must do and how we must live. What do you wish we did more...?

Some of these images of the threshing floor, the granary, etc., lose their meaning for us if we don’t understand these processes ourselves. A winnowing fork, for example, was used to toss wheat into the air, where the wind would separate the wheat grain from the light chaff. We all have "wheat and chaff" in life. What is life's wheat, the good and important stuff? What is chaff; what can be let go of...?

Readings for Advent 1 - November 29

Take a moment to centre yourself in prayer:
O God, you have been with us since the beginning of time. Yet each year we wait to be surprised by how you will come anew to us this year. Help us to welcome you into our world once again - to serve you in a new and transforming way - and to take time to wait and prepare in the busyness of our preparations. Amen

This is the first Sunday in the season of Advent, which means “coming” - the time of spiritual preparation for the Messiah to come, for the Christ child to be born once again into our hearts. The colour used to mark Advent was once purple (for royalty), but was confused with the penitent purple of Lent, so many churches have switched to blue for this season of excitement and anticipation (think of blue skies!)

One of the realities of the season is “unpacking” the biblical stories from the overpowering flood of Christmas tradition, taking the time to appreciate the foresight of the prophets, the hopes and expectations of the people to whom the Christ child was born, how the authors set the stage for two gospel accounts in Matthew and Luke.

READ: Jeremiah 33:14-16

14 The days are surely coming, says the Lord, when I will fulfil the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. 16In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: ‘The Lord is our righteousness.’

Jeremiah had been a prophet for a long time, and watched the political situation of Judah unravel. The northern kingdom "Israel" had already been invaded by the Assyrian king in 721. The southern kingdom enjoyed prosperous years, but started playing politics with their neighbours, irritating the mighty empires that surrounded them, with shifting alliances. The army of the Babylonians laid siege to Jerusalem, then finally swept in and destroyed the temple, hauling away the king, priests and upper classes. Jeremiah was left behind, probably because he was in prison for criticizing the king. Another wave of exiles would soon be taken, including Jeremiah. These were his words of hope to the people around him, who seemed to have no future. This is a part of Jeremiah that Martin Luther called “the little book of comfort” - after 30 chapters of condemnation, chapters 31-33 finally hold out hope. He promised them new (righteous) leaders in the present vacuum, but doesn’t say when. Will it even be in their generation?

In verse 14 – “The days are surely coming, says the Lord” Jeremiah uses the prophetic formula, where God speaks in the first person. The new leader will fulfil the covenant of Yahweh.
The house of Israel (northern) and house of Judah (southern kingdom) signify not just saving Judah, but the reunification of a people separated by corrupt leaders.

In verse 15 – there is an inner contradiction Jeremiah's words, because David’s “house” has historically been very corrupt, though David himself was a great hero. Jeremiah’s mixes his metaphors; he uses terms from Exodus (righteousness – tsedaqah or justice – mishpat) and the Sinai covenant, combined with David’s charisma and ability to unite all the 12 tribes of Israel.

The “righteous branch” - see Jeremiah 17:7-8 – Jeremiah's tree imagery is rich with meaning.

In verse 16 –The new name for the people of God puts God at the centre – righteousness is their identity (not the king, temple or law.)
The nation is renamed, signifying a second chance. Naming in Hebrew culture was powerful and symbolic, also re-naming. Think of Abrahm/Abraham; Sarai/Sarah; Jacob/Israel.
Their unifying force was the common good, returning to the Sinai covenant, the community mentality of a wilderness people, going back to their roots in God’s liberation.

Question for Reflection:
If you were going to re-name yourself, or your congregation – what new name would you choose, what hope would it express?

READ Luke 21: 25-36 -

25 ‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27Then they will see “the Son of Man coming in a cloud” with power and great glory. 28Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’
29 Then he told them a parable: ‘Look at the fig tree and all the trees; 30as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31So also, when you see these things taking place, you know that the kingdom of God is near. 32Truly I tell you, this generation will not pass away until all things have taken place. 33Heaven and earth will pass away, but my words will not pass away.
34 ‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, 35like a trap. For it will come upon all who live on the face of the whole earth. 36Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.’

Apocalyptic readings are common in Advent. Since Advent means “coming”, traditionally we are preparing for the 2nd coming of Christ. In more contemporary theology, what is coming is a time of renewal, opening ourselves to the possibility of becoming God’s realm.

Jesus talks about “unusual events” or signs twice in chapter 21 (also 21: 9-11.) Following tradition of Hebrew people, unusual events are interpreted with profound significance. Rainbow after flood - burning bush - pillar of fire – all are signs that God was near.

In Jesus’ time, the healings/exorcisms, feeding of crowd, calming storm were all “signs” which pointed to God being close to him. In the prophetic and apocalyptic traditions - the power of the signs always increased just before the coming of the Son of Man (Daniel).

Question for Reflection:
What are some of our contemporary signs and how do we interpret them?

The parable of the fig tree – remember Jeremiah’s imagery! A healthy tree was a sign that God was doing something good. This teaching is to take note of the obvious signals. You should make yourself ready when the time is right, not when it is convenient for you or expected by others. It is also a reminder that Jesus’ word will last longer than a generation.

Question for Reflection:
What words of Jesus stick in our minds, or will not pass away?

READ: 1 Thessalonians 3:9-13

9How can we thank God enough for you in return for all the joy that we feel before our God because of you? 10Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith.
11 Now may our God and Father himself and our Lord Jesus direct our way to you. 12And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. 13And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.

The church at Thessalonica was founded by Paul after only a very short visit (3 weeks), after which he was chased out of town by “Jewish” opposition. Yet some of the faithful remained and Paul wrote 2 letters to encourage the new converts and correct some misunderstandings that arose out of the community over time (verse 10 – “whatever is lacking”.)

This passage probably reflects talk in the early church about the 2nd coming of Christ - perhaps a death had happened in the community, and they were questioning Christ’s timing (later in the letter Paul addresses this question 4:13-18.)

Thessalonians is one of Paul’s early letters, when he was still of the strong opinion that Jesus was coming soon, he writes of preparation, waiting, expectancy – as in Advent!

Question for Reflection
How do we do at “living in preparation”, or hope?

Closing Prayer: Psalm 25:1-5
an adaptation by James Taylor in Everyday Psalms
(1994: WoodLake Books, Winfield, BC)

I’m following your footsteps, my Saviour.
I trust you. Do not mislead me.
Don’t draw me into difficulty
where others can crow over my humiliation.
Let those who are sneaky and devious
Make fools of themselves, Lord.
But I do not want to be one of them.
I want to be like you.
Hold my hand while I learn to walk.
You are my only chance, I hang all my hopes on you.