Readings for Palm Sunday - April 17 2011

Take a moment to centre yourself in prayer:

God of mercy: strengthen our hearts to be present to Jesus throughout his journey to the cross. Open our hearts to speak your peace. May our reflections on your Word be deepened by the nudging of your Spirit, that we might truly follow in the faith he has cultivated in our hearts, Amen

READ Psalm 118:1-2 19, 29

O give thanks to the Lord, for he is good;
his steadfast love endures for ever!


2 Let Israel say,
‘His steadfast love endures for ever.’
19 Open to me the gates of righteousness,
that I may enter through them
and give thanks to the Lord.


20 This is the gate of the Lord;
the righteous shall enter through it.


21 I thank you that you have answered me
and have become my salvation.
22 The stone that the builders rejected
has become the chief cornerstone.
23 This is the Lord’s doing;
it is marvellous in our eyes.
24 This is the day that the Lord has made;
let us rejoice and be glad in it.*
25 Save us, we beseech you, O Lord!
O Lord, we beseech you, give us success!


26 Blessed is the one who comes in the name of the Lord.*
We bless you from the house of the Lord.
27 The Lord is God,
and he has given us light.
Bind the festal procession with branches,
up to the horns of the altar.*


28 You are my God, and I will give thanks to you;
you are my God, I will extol you.


29 O give thanks to the Lord, for he is good,
for his steadfast love endures for ever.

Verses 1-4, and 29 are “liturgical.” Verses 5-18 reflect an individual story of salvation. Verses 19-28 are a combination of 1st person and communal praise in dialogue. In this the psalm mirrors the journey of faith: where we move from communal experience to individual response to deeper communal commitment, and so on and so on.

“Steadfast love” in Hebrew is hesed, also can be translated as mercy or kindness.
It is generally what we think of as a love expressed in covenant relationship – there is trust but always based on a commitment by both parties. ( I am a husband, therefore I should act... OR I am a parent, therefore I should act ...)

The last part of the psalm contains liturgies for a “victory” procession, responsive prayer, individual thanks, a communal statement of faith. We find familiar words in verses 23-4, the beginning of a hymn: This is the day that our God has made!
In verse 25, the theme of salvation is based on the hebrew hoshi-a-na, which becomes our HOSANNA.

In verses 26-7 Aaron’s blessing is repeated from Numbers 6:25,
bind the branches reflects the Palm Sunday theme for Christians.
In verses 28-29 we find both personal and communal statements of faith, in a sense closing the circle.

Question for Reflection:
In the Palm Sunday story, both individual commitment and getting caught up in community action are part of the dynamic. Do you feel that one or the other has a stronger influence on you?

READ Matthew 21:1-11 Palm Sunday story

When they had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, 2saying to them, ‘Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. 3If anyone says anything to you, just say this, “The Lord needs them.” And he will send them immediately.*’ 4This took place to fulfil what had been spoken through the prophet, saying,
5 ‘Tell the daughter of Zion,
Look, your king is coming to you,
humble, and mounted on a donkey,
and on a colt, the foal of a donkey.’
6The disciples went and did as Jesus had directed them; 7they brought the donkey and the colt, and put their cloaks on them, and he sat on them. 8A very large crowd* spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9The crowds that went ahead of him and that followed were shouting,
‘Hosanna to the Son of David!
Blessed is the one who comes in the name of the Lord!
Hosanna in the highest heaven!’
10When he entered Jerusalem, the whole city was in turmoil, asking, ‘Who is this?’ 11The crowds were saying, ‘This is the prophet Jesus from Nazareth in Galilee.’

Particular to Matthew is the quotation from Zechariah 9:9
Rejoice, greatly, O daughter Zion!
Shout aloud, O daughter Jerusalem!
Lo, your king comes to you; triumphant and victorious is he,
humble and riding on a donkey,
on a colt, the foal of a donkey.

Because Matthew wants Jesus to fulfil the prophecies, he has Jesus seated on both donkey and its colt.

Zechariah was one of the later prophets, active in the time of the Persian emperor Darius, when the temple at Jerusalem was being rebuilt and exile was over. It might not even be from Zechariah, but anonymous proclamations put together to form the ORACLE. It reflects the opinion that the Persians will be defeated by the Greeks, which is fulfilled much later than Zechariah. the author suggests that maybe this is the chance for the next Davidic King to rise!!!

Matthew also has the crowd sing out : Hosanna to the son of David!
An important theme for Matthew – Jesus fulfilling legacy from great-great-great

Then the people of Jerusalem ask: Who is this? And the crowd (from elsewhere?) answer: The prophet Jesus from Nazareth in Galilee. Matthew makes a distinction between people of Jerusalem and people from beyond it's walls.

Borg and Crossan contrast two kinds of processions “that day”: Jesus’ peasant procession vs. Pilate’s military parade. Imperial processions were common and well understood, Jesus entry would have been a clear contrast to the gospels early readers.

The Greek author Plutarch describes how kings are supposed to enter a city. He tells about one Roman general, Aemilius Paulus, who won a decisive victory over the Macedonians. When Aemilius returned to Rome, his triumphant procession lasted three days. The first day was dedicated to displaying all the artwork that Aemilius and his army had plundered. The second day was devoted to all the weapons of the Macedonians they had captured. The third day began with the rest of the plunder borne by 250 oxen, whose horns were covered in gold. This included more than 17,000 pounds of gold coins. Then came the captured and humiliated king of Macedonia and his extended family. Finally, Aemilius himself entered Rome, mounted on a magnificent chariot. Aemilius wore a purple robe, interwoven with gold. He carried his laurels in his right hand. He was accompanied by a large choir singing hymns, praising the military accomplishments of the great Aemilius.

Standard practice for Roman leaders to display their power on Jewish festivals. they wWanted to be in the city in case there was trouble – especially at Passover, “liberation from slavery in Egypt” was seen as being a time when rebellion was ripe.

Pilate did not reside at Jerusalem (crowded, hostile, too provincial), but lived instead on the western coast (Mediterranean Sea, Caesarea Maritima, where all things were built and maintained as if in rome.) So his “entrance” into city was significant, it included: cavalry, foot soldiers, armour, helmets, weapons, banners, golden eagle, beating drums. All symbols of imperial theology: Caesar as the only Son of God.

Jesus’ entrance on donkey colt was a “counter procession”- it was planned in advance with appropriate symbolism, but alternate theology. Instead of plunder, his symbols were simple, borrowed from ordinary people. No weapons, Jesus comes in peace. No captives humiliated, instead he humiliates himself. No leader on a chariot wearing gold or carrying roman laurels, Jesus rides a donkey and the crowd provides the greenery.

The next line of Zechariah’s prophecy is Zechariah 9:10 – He will cut off the chariot from Ephraim and the war-horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations.

Somehow Jesus will defeat the military with simplicity and love.

Question for Reflection:
How do we understand a Christian call to non-violence? At what cost?

Jerusalem: the symbolic associations are both positive and negative

POSITIVE:
It is the city of God/Zion/ the Mountain. The place of tTemple, pilgrimages, festivals and celebrations. It was symbolic of David’s kingdom, united in 1000 BCE. It was rebuilt after exile, a place of “homecoming”, for all the exiles yearning for Jerusalem (freedom). It was the place where God’s people would ultimately be reconciled with God.

NEGATIVE:
Jerusalem represents centralized (exclusive) leadership, at odds with regions, requiring temple taxation. The history of destruction, executions, blasphemy at the hands of foreign invaders made it bittersweet. Exclusive leadership by the temple, economic powers who were collaborating with Rome, meant it was repressive politically. Historically, most prophets usually came from the fringes, criticizing the Jerusalem establishment.

More recently, Rome worked through Herod the Great, other "kings" who grabbed land, extracted taxes. When he died the kingdom was divided in 3 – Rome eventually ruled Jerusalem after removing Archelaus. The Romans collaborated with chief priests and elders (lay landowners) who extracted heavy taxes from both locals and pilgrims and displaced peasants from their lands. The temple priests walked a fine line between Jewish population and Roman rulers, trying to keep their identity separate, but profitting from collusion.

Jesus represented anti-temple, anti-Roman voices: but he was not alone, the Essenes and Zealots also provided opposition.

Jesus was provincial, offered forgiveness, criticized Rome and the temple’s collaboration to oppress the people.

The gospels were likely written AFTER destruction of Jerusalem 70 AD. We find it has negative association for the gospel writers, as they find themselves distancing from the Jews, by this time on Rome's bad side.

The gospels tend to emphasize Jesus’ conflicts with the priests, the temple officials, the Pharisees, etc.

For Jesus, Jerusalem is his destiny – a final and decisive confrontation with those who compete with God. Everything leading up to it is “the way” – choose loyalty to Jerusalem or choose “the way". Palm Sunday is a journey, a pilgrimage, a “way”. then following death and resurrection, the way becomes “the cross”.

2 Themes of Palm Sunday are:
1. Confronting systems of domination re God’s way (Not Jesus against Jews, but against Roman repression and those who collaborate.)
2. Experiencing death and resurrection with Jesus.

Question for Reflection:
How does this change or shift your understanding of Jesus’ decision to go to Jerusalem, and the way in which he entered?

Closing Prayer:

O God of the joyful homecoming, O God of the long farewell;
We pray that you will enter our lives as Christ entered Jerusalem:
- To confront injustice
- To give a peace beyond our understanding
- To love us to death and beyond.
May we celebrate your coming, and not be afraid of you. When we feel like turning from the cost of faith, be with us. When we would turn our loud hosannas into whispers of suspicion or fear, give power to our voices, and transform our doubts.
Do not leave us in the events to come! Even though we may leave you, we pray for the faith to know that you will never abandon us. Forgive us, O god, that we might return to you, transformed in Christ’s name, Amen

Readings for Lent 4 April 3 2011

Take a moment to centre yourself in prayer:

O God, look into our hearts, and know us as we are. Watch us, as we live and move and explore the world around us. See us, as we question our beliefs, our relationships, our selves. Envision us, as you created us to be. Be our eyes, O God, as we follow this Lenten path, and as we find our way back to you, Amen

The theme of anointing is in our three main scriptures today.
Most of the world’s religions have some ritual of anointing. From the ancient practice of applying on one's skin the fat of an enemy in war or an animal killed in a hunt, in order to take on their best qualities to the Egyptian kingdom, which appears to be the first to anoint kings with oil as part of their coronation. Hindu traditions use anointing to mark auspicious occasions like new birth, marriage, coming of age.

In the Bible the main reasons for anointing are:
healing/burial; hospitality; “ordination” or coronation; or to mark a holy time or place. In the present day, churches use anointing for healing rituals, like the Sacrament of the sick, for baptism (after the water), and for recognition or commission of a special ministry. The Ashes of Ash Wednesday are often mixed with oil to represent repentence AND healing.

READ 1 Samuel 16:1-13

Samuel was chronologically one of the first "official" prophets, after Miriam and Deborah. The prophetic tradition became more important as Israel became a monarchy. The prophets acted as the king's "loyal opposition" - speaking for Yahweh when the king needed correction!

Samuel had been the one to anoint Saul as king (story in I Samuel:9) But now Saul is insane, corrupt, and overstepping his bounds, acting like a god himself. Yahweh wants Samuel to start over, in a context of danger, where all political opposition is punishable by death.

This raises the question: Does God make mistakes? Or was Saul's decline part of God's plan, as the old king becomes a foil for Good King David.

In verse 1, God remarks on how Samuel is still grieving over Saul. Anointing is an act of covenant, it binds not only the one receiving it, but the one providing it. Saul and Samuel are connected spiritually. This is why Samuel grieves for Saul's descent. In verse 3, we are reminded how it is God who is in control – the new ruler will not be Samuel’s choice, but chosen by what cannot be seen on the outside.

In verse 5, Jesse and his sons are sanctified or consecrated – meaning a ritual purification before sacrifice. There follows a parade of strong sons, but God is not looking for strength but a heart felt connection. Depending on the translation, David may be ruddy, sunburned, red-headed. Good-looking, too young, but also a hard-worker. Straight from the fields, Samuel does not "consecrate" him, but anoints David just as he is. This is no public endorsement, but a simple act of recognition – did David even understand??

Question for Reflection:
What “unlikely leaders” has God put in your path?

READ Psalm 23:5-6

Usually we look at the shepherd images from a pastoral perspective, but we also need to see the political implications of relying on God, instead of the king. Philip Jenkins in the Christian Century wrote:

Read Psalm 23 as a political tract, a rejection of unjust secular authority. For Africans and Asians, the psalm offers a stark rebuttal to claims by unjust states that they care lovingly for their subjects – while they exalt themselves to the heavens. Christians simply reply: The LORD is my shepherd – you aren’t” Adding to the power to the psalm, the evils that it condemns are at once political and spiritual, forces of tyranny and of the devil. Besides its political role, Psalm 23 is much used in services of healing, exorcism and deliverance.

In the ancient near east, the shepherd was a common image for kings. They had responsibility to provide food and shelter – especially for the most vulnerable. In Israel the "shepherd" kings were failing, taking after Saul rather than David. "For his name’s sake" – God is true to character, but the king does not live up to his title. Even in North America, the psalm can be a political statement - materialism keeps us from trusting God.

The host imagery continues the theme of justice: providing for the guests, like sheep, not neglecting them. There is also a play on words – while the enemies are sharing the table, goodness and mercy “pursue” rather than follow the author.

Question for Reflection:
Is there a political angle in the psalm that speaks to your life?

READ John 9:1-41
John uses the pattern of SIGN (healing)/ DIALOGUE (between man and Pharisees)/DISOURSE (Jesus' final comments)

Being born blind, it was assumed to be caused by sin, hence the disciples' question: is this a sign of original or inherited sin? Jesus replies: so that the work of God can be revealed ??? Was that so Jesus could do a miracle – or so that others' prejudice and ignorance could be “detected”?? John uses the light and darkness, blindness and sight imagery to his metaphorical advantage. The blind man is anointed with mud and spit! The man born blind did not ask to be healed, but Jesus chose him as an example, and the man complied with Jesus’ instructions.

What follows is the reaction of others – the grapevine goes to work! Disbelief, amazement, denial, seeking proof. The Pharisees are involved and dispute the man's testimony, finally rejecting it because he was born to sin!

The theme of the whole passage is transformation: how and why it happens, how and why we resist it. We can “bureaucratize” the Word by denying it's power, asking for proof, asking for traditional concepts. But it does not change the reality that when the time is right – God's tranformation takes place. We would do well to prepare!!

Closing Prayer:

We cannot always see God’s reign, even if our eyes have sight.
We cannot always hear God’s reign, even if our ears can hear.
We cannot always touch God’s reign, even if we can stretch our fingers far and wide.
We cannot always sense God’s reign unless we are ready to open ourselves, honestly, and completely, to God. Christ calls us here to open our eyes to God’s love.
Christ calls us here, and here we come, to Christ. Amen

Readings for Lent 3, March 27, 2011

Exodus 17:1-7 • Romans 5:1-11 • John 4:5-42

Prayer:
Enduring Presence,
goal and guide,
you go before and await our coming.
Only our thirst compels us
beyond complaint to conversation,
beyond rejection to relationship.
Pour your love into our hearts,
that, refreshed and renewed,
we may invite others to the living water
given to us in Jesus Christ our Lord. Amen.


Exodus 17:1-7
The Israelites travel “by stages” towards the Promised Land. As God showed power during their slavery, winning their freedom by inflicting ten plagues on the Egyptians, God now tests the Israelites’ faith as provider and ruler, ten times. If they trust in him, he will save them. This reading is about one of the tests, but who tests whom?

Earlier, at Marah, the people had water but it was bitter; here, at “Rephidim” (v. 1, an oasis in the Negev or Sinai) there is no water at all; the well has run dry. The Israelites are serious: the Hebrew translated “quarrelled” (v. 2) is a legal term. They bring a case against Moses, but to him, their charge is against God: they doubt that he can feed them, be their god, in this hostile desert environment. As in other tests, God simply grants the people’s request, without rebuking them. He orders Moses to take representatives of the people, “some of the elders” (v. 5) to the “rock at Horeb” (v. 6). The elders see his show of power. The parallel with Egypt continues: the “staff” (v. 5) is the same one Moses used to poison the Nile. (“Massah and Meribah”, v. 7, come from words for test and quarrel.) In giving manna, bread from heaven, earlier, and now water (from an earthly rock), God shows mastery over creation.

Reflection:Human nature is so perfectly exhibited by the Israelites. We tend to find things to gripe about no matter what is going on in our lives. "They are almost ready to stone me," Moses admits. How can we get over our griping, count our blessings, and move ahead?

Romans 5:1-11

Paul has already demonstrated that “we are justified by faith”. He says that there are three consequences of being justified (found worthy in God’s court):
“peace with God”, a state of harmony with him,“hope” (v. 2) of sharing his power and eternal life, and being reconciled with him.

It is through Christ that we have “access to this grace”, this blessed state of harmony. We also bask in the glory (“boast”) of “our sufferings” (v. 3, and not our accomplishments). Through a progression from them to patient “endurance” under spiritual duress, to maturity in the faith (“character”, v. 4) we come to hope. This is hope of a certainty (“does not disappoint”, v. 5) for God’s love enters our very beings “through the Holy Spirit” (which is also God’s gift). “For while we were still weak” (v. 6, i.e. before we knew Christ), at the appropriate time in God’s plan, “Christ died for the ungodly”. It would be rare enough for anyone to die for a pious (“righteous”, v. 7) person, and perhaps a bit more likely for a particularly “good person”, but Christ sacrificed his life for us when we were neither: we were unredeemed sinners . This proves God’s love for us. So even more certainly, having been made worthy through his death (“blood”, v. 9), will we evade adverse judgement (“wrath”) at the end of time. Then we were against God (“enemies”, v. 10), then we were restored to favour with God by Christ’s death. Even more certainly will we be given eternal life (“saved”) by the risen Christ (“by his life”). We even bask in God’s glory through Christ, being now reconciled (v. 11).

Reflection:"hope does not disappoint us." What do you think about that? Has your hope ever disappointed you? If you're like me, you can probably think of times that you would say, 'yes' to this question, so what does Paul mean here? Has your hope in God ever disappointed you?

John 4:5-42

Jesus enters Samaria en route from Judea to Galilee. Exhausted by the heat, Jesus rests; his disciples go for food (v. 8). Rabbis did not speak to strange women in public and Jews considered Samaritans ritually unclean, so the woman is surprised by Jesus’ request (v. 9). Jesus answers her: if you knew that God gives to those who ask (“‘the gift of God’”, v. 10) and that I am his agent, you would be the one asking for a drink, “‘and he would have given you living water’”. She misunderstands, thinking that he asks for bubbly spring water. (A legend about Jacob: for him water rose to the top of this well and overflowed.) Are you counting on such a miracle, for “you have no bucket” (v. 11). This water was good enough for Jacob, so are you greater than him? Jesus contrasts the well water with “water gushing up to eternal life” (v. 14). (In John, living water is the vehicle of the gift of the Spirit in baptism.) While she still doesn’t understand, she at least now asks (v. 15). Vv. 16-18 are difficult, but they do show that Jesus has insight, so he must be “a prophet” (v. 19), and can therefore resolve a religious dispute: the common ancestors of the two peoples worshipped on Mount Gerizim (“this mountain”, v. 20) but Jews claim that the only proper worship site is Jerusalem. Jesus replies (v. 21): “the hour” of God’s intervention in the world “is coming”; then cultic sites will be irrelevant. Samaritans, by accepting only part of the Bible, denied themselves access to the part of God’s end-time plans given through the prophets (“what you do not know”, v. 22); “Jews” are at least on the right track. The time is both “coming, and ... now here” (v. 23) to worship God spiritually, discerning “truth”, the reality revealed in Jesus. God is “spirit” (v. 24, life-giving power). She decides to wait to understand until the “Messiah” (v. 25) comes, but Jesus tells her: “‘I am he’” (v. 26). In her haste to tell others about this amazing man, she leaves her “water jar” (v. 28) behind. Come, she says, judge for yourselves! Jesus tells his disciples that the food that sustains his life is obeying the Father and completing his task (v. 34). There is no time for delay (v. 35a) for God’s harvest, “gathering fruit for eternal life” (v. 36, conversion to Christ) is ready now. Others have already begun to sow, have preached the good news. Meanwhile, after hearing the woman’s witness, many hear for themselves and come to belief in Christ. Jesus is “truly the Saviour of the world” (v. 42).

Reflection: A lengthy reading, Jesus' encounter with the Samaritan woman at the well. This is a daring conversation for the woman: Jesus is a Jew, and a man. She converses with him at length, even though both of them cross social customs to do so.
What social customs keep people apart in our day? what conventions have you seen set aside? Are there any you wish were put away?

Even though Jesus offers living water, he asks the woman first for a drink from the well. He asks her to give him something, even as he offers the immeasurably valuable to her. Give and take. Does God seeks that kind of relationship from us? Wants us to give, even though God can give to us so much more.

"I am he." Another declaration of identity - common to John while rare in the other gospels.Who is this Jesus, who knows her story and breaks social convention to speak to her and offers living water...?

"for we have heard for ourselves" a sign of human nature? We don't like to believe from another person's information. We always want to hear it first-hand, from a credible source. That's just sensible, right? But is it also limiting?

Readings for March 6 2011 Transfiguration Sunday

The artwork is by Sarah Boys, a Canadian artist, who describes her art this way:

Our earth dwells in a turbulent and fabulous universe. My attempt is to evoke a sense of awe and wonder in the viewer. Not to remove them from reality, but to peel back the layers of habitual sight that cloud our perceptions and portray a powerful universe unfolding itself before us. – sarahboys.com

As you reflect on the image of Transfiguration, take a moment to approach our study with prayer:

Come to us, O God, for you are living mystery in our lives. Your glory and your power energize us, your light and your love warms our hearts. May we know the power of transformation that you demonstrated to Jesus’ friends, and share with others in a new chapter of your story. Amen

Transfiguration Sunday is the ending of “ordinary time”, according to the Revised Common Lectionary. It's special colours are white and gold, to celebrate “holiness”. Transfiguration means tranformation.

The readings build on Epiphany theme of increasing God's light, discipleship, and being called to do God's work in the world. In the Transfiguration stories of the gospels Jesus’ inner or true light is completely revealed - it is the culmination of this season’s teaching that Jesus is unlike other leaders, but marked with the very holiness of God.

Today’s scripture readings are testimonies of times that people have “glimpsed” God’s holiness…

Read Exodus 24:12-18

When we looked at Leviticus a few weeks ago, we had a sense of “the “Law” central in the Torah. This is one of narratives that makes a transition between 2 sections of the Law. It was likely written down, and edited into the covenant history during the post-exilic period (ie. Moses goes up the mountain several times, without reference to ever coming down!) The editor's intention is that the Law comes from God and is holy.

In verse 12 use of the verb “come up” alah in Hebrew, which is rarely used in Exodus, primarily for Moses in connection with his ascents up the mountain. The actual location is disputed – there are 2 possible mountains in the Sinai, one south, one north. Mountains in general symbolized being closer to God, they were hard to get to, and once above, one could view the bigger picture, put things in perspective. God's words “and I will give you tablets of stone” Moses' invisible encounter leads to a visible sign of the Law.

The journey happens in stages, gradually leaving people behind, until there is only Moses. In verse 15 the glory of God is visible, but shrouded in cloud. Numerology appears in verse 16 6 days signifies creation, then God’s call comes on the 7th day, the Sabbath, when all things are fulfilled with God's holy touch. In verse 18 Moses stays for 40 days, symbolizing a really long time. This is a significant event – it becomes the foundation of faith and identity for the Israelites, where law and holiness are married together.

Question for Reflection:
We tend to detach “law” from spiritual experience, or even see it as the opposite, because of the apostle Paul’s teachings later on. How can we keep spiritual practice and spiritual experience in balance?

READ Matthew 17:1-9

In verse 1, again Matthew uses some numerology “six days later” (Luke says eight days.) This might reflects the rhythm of six days/then Sabbath in the whole passage: There is a “highpoint” in Matthew 16:13-27 when Jesus confirms that he is the Messiah and foretells his death and resurrection. Then there are six days of ordinary time, then another “highpoint” in the Transfiguration.

In verse 2 we find parallels with Exodus: For Matthew, Jesus fulfills what Moses began. Moses and Elijah both encountered God on a mountain, and they represent the Law (Moses) and the Prophets (Elijah) being fulilled, which was the apocalyptic hope of the First century.

What was Peter trying to do in verse 4? “Booths” were what Jews built for the holy day Purim, the Feast of the Tabernacle, leaving their houses and dwelling in alternate space - a very public celebration of their salvation.

The cloud reflects the experience of Moses in Exodus, the voice echoes the still small voice that Elijah heard on the mountain. Only in Matthew does the voice says « with him I am well-pleased » it echoes the baptism at the beginning of Jesus' ministry.

The disciples fell to the ground, they were fearful of God’s presence, filled with a sense of unworthiness. Matthew is only gospel that says Jesus “touched them”, their physical reality was restored by it. Also, Matthew is only gospel where Jesus instructs them to keep it silent “until...”

Question for Reflection:
A quote from Maryetta Madeleine Anscutz “while there is nothing (the disciples) can do to save themselves from suffering, there is also no way they can shield themselves from the light of God that sheds hope in their darkest moments... So get up and do not be afraid.” Can you relate to this from your own life experience?


READ 2 Peter 1:16-21

This passage may not have been written by Peter (language, philosophy typical of later time frame), but records what was likely oral witness, possibly by the apostle himself – it certainly came out of the community that followed Peter. Trying to provide “orthodox” teaching in midst of many branches. Opponents criticized Christ’s role in creation and last days, limited his time to Jesus’ historic ministry. Epicurean philosophy denied life after death, divine judgement, prophecy, etc. The passage is not meant to convert Epicureans, but keep Christians.

This is Peter’s eyewitness testimony to the “glory” of Jesus, as evidence of his divinity and the truth that he would reappear at the time of judgement. It also contains his defence of prophecy as revealing God’s purpose. Second Peter is trying to maintain a balanced image of Christ in the face of extremes.

Question for Reflection:
A small glimmer of lamp light could hold out until dawn, when true light prevails: this is the theme of Second Peter. What glimpses of glory encourage you in faith?

Closing:

Let us pray:
In a world that is closed in, where we focus on only our own, seeing our own needs
May we be a community that is open, looking outwards, seeing beyond ourselves.

In a world where the few hold so much power, where food and opportunity is unfairly divided
May we be a community that shares, recognizing each other’s needs, and sharing each problem together.
In a world where conflict is the chosen way, and might feeds every prejudice
May we be a community that lives in peace, where differences are celebrated, and variety brings wholeness, May this be a holy transformation, Amen

Readings for February 27, 2010

Isaiah 49:8-16a • 1 Corinthians 4:1-5 • Matthew 6:24-34

Prayer: God of tender care,
like a mother you never forget your children,
but you lovingly comfort and quiet those who are restless and fearful;
like a father you know already what we need.
In all our anxiety, give us the spirit of trust;
in all our worry, give us faithful hearts;
that in confidence and calm
we may seek the kingdom of Christ
where your holy will of peace and justice
has been made known. Amen.


Isaiah 49:8-16a

This book can be divided into two (and possibly three) parts. Our reading this week comes from Second Isaiah;Chapters 40 to 66 were written during and after the Exile in Babylon. They are filled with a message of trust and confident hope that God will soon end the Exile.

In v. 1-7 of Isiah 49, the prophet, called by God before he was born, speaks to people everywhere. God prepared him for his mission, as a trained spokesman, ready for action (v. 2). Through him, God has told him, his disciples and faithful Israelites (“Israel”, v. 3) that they are his agents who will show God's glory. The prophet has tried to convince other Israelites to trust in God, but without success: he feels that his ministry has been wasted; even so he still trusts in God (v. 4). But now God commissions him to a greater mission than bringing Israelites back to God: to be “a light to the nations” (v. 6) so all peoples may be saved.

Now he continues to speak on God's behalf. God has given this prophet to Israel as assurance (“covenant”, v. 8) that, at a time of God's choosing (“time of favour”), the people will indeed return to Palestine (“the land”) and take possession of the properties they owned (“desolate heritages”), taking with them those deprived and oppressed. It will be as though God is a shepherd leading his people in a new exodus, protecting them from harm and making the way easy (v. 11). It will be a new era. As well as coming from Babylon (the east), the returnees will travel from all directions, including from as far away as southern Egypt (“Syene”, v. 12). V. 13 invites all of heaven and earth to join in rejoicing over God's deliverance and renewal. “Zion” (v. 14) was the hill on which the Temple was built. Jerusalem (and its inhabitants) may feel that they have been ignored by God, but he assures them of his love (v. 15-16): they are as close to him as a tattoo (“inscribed ...”). Indeed (v. 19-21), the returnees will be so numerous that some will say “the place is too crowded ...”. People of many “nations” (v. 22) will assist the returnees, and will be subject to you (“lick the dust ...”, v. 23). God will punish their oppressors (v. 26); and all people will know that God is “your Saviour, ... Redeemer, the Mighty One of Jacob [Israel]”.


Reflection:
This passage contains some beautiful and intimate images for God's relationship to us.

"I have inscribed you on the palm of my hands." Do you have any tattoos? Any scars? What stories do these markings tell? There's something about permanency in this image. And intimacy.

"How could God forget us, when we are like a child being nursed by God?" Isaiah uses a maternal image for God. How do you respond to this nurturing, feminine image of God? What does this image intimate about our relationship to the Holy One.

1 Corinthians 4:1-5

Corinth was a major port which also commanded the land route from the sea to central Greece. An industrial and ship-building center, it was also a center for the arts. Its inhabitants came from far and wide. In this epistle, Paul answers two letters he has received concerning lack of harmony and internal strife in the Corinthian church, a church he had founded. Paul wrote this letter from Ephesus (now in Turkey), probably in 57 AD.

In Chapter 1, Paul writes that he has heard disturbing news: there are factions in the Corinthian church. Some “belong to Paul” (1:12), some “to Apollos”, others “to Cephas”, and others “to Christ”. These divisions cause “quarrels” (1:11). But later, in 3:4, he rethinks: isn't it human to be attached to “servants through whom you came to believe” (3:5)? Paul “planted [the garden], Apollos watered [it], but God gave growth” (3:6); God giving growth is what really matters. Paul and Apollos “have a common purpose” (3:8) so it is silly to set them against each other. Both are “God's servants, working together” (3:9) for God.

In our reading, Paul picks up the topic again. How should members of the Church think of him and Apollos (and perhaps Cephas)? What should be the role of apostles in the Church? A servant's work is not his but his master's; apostolic ministry makes no claim for itself but points to Christ: we are “servants of Christ” (4:1). A steward in a Greco-Roman household was entrusted with custody and protection of its assets. “God's mysteries” are what was unknown of God's plan in Old Testament times, now revealed by Christ. With this responsibility, an apostle must be “trustworthy” (4:2). It seems that criticism of Paul has already begun; he is indifferent to it. He does not even examine himself; he has nothing on his conscience, but “it is the Lord who judges me” (4:4). Do not reach a verdict (“pronounce judgement”, 4:5) before Christ comes again (“before the time”); When he does, he will elucidate God's plans (“things now hidden”) further. He will also make known people's inward thoughts. At that time, each person will receive the praise he deserves – from God.

Reflection:
"stewards of God's mysteries." How do you care for the mysteries of God? What mysteries and wonders are we called to tend? And consider the responsibility God gives us. A sign of trust!Do you see the faith that God places in us?

Paul, always confident (!), admits God may have reason to judge him, but can't really think of any reason... Some of us come to God quivering and quaking, sure that we are not worthy. Paul is so confident! This may lead us to some conclusions about Paul's character and personality :). But consider what Paul's confidence may say about how he sees God. God is...grace, love, faithfulness... so Paul is confident in God, not just in himself.

Who do you judge? Yourself? Others? Do you feel God's judgment of you? Others' judgment toward you? Is this a good thing? What can we learn from Paul? Can we be/should we be/ more confident in our relationship to God?

Matthew 6:24-34
This passage is part of the Sermon on the Mount. In v. 24, Jesus speaks of the impossibility of serving two masters: one cannot love both. “You cannot serve God and wealth”.

A key word in v. 25-34 is “worry” (v. 25, 27, 31). 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 (v. 26): 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 (v. 27). Wild “lilies” (v. 28), abundant on Palestinian hillsides but dull brown for much of the year, are only brightly coloured for a few weeks. Even “Solomon” (v. 29), known for his accumulation of wealth, could not compare to their (God-given) beauty. The “grass” (v. 30) 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:
1) those who do not follow Jesus (“Gentiles”, v. 32), not knowing of God’s munificence, seek security in possessions; and
2) God knows the needs of his people, so worrying about these needs is to suspect him of forgetting or neglecting his people.

Our prime objective must be to put God first, to seek union with him, and to attain faithful integrity (“righteousness”, v. 33).

Worry about material well-being is largely being concerned about “tomorrow” (v. 34). Today's worries are “enough” for today.

Reflection:
What masters do you serve? What are the priorities in your life? What master does our society serve?

Chris Haslam says that the Greek word we translate worry is merimnate, which means more literally to “be preoccupied with or be absorbed by.”

Sometimes I wonder how Jesus can tell us not to worry. Is he just oversimplifying? An idealist? How do you tell people who are hungry and naked and homeless not to worry? But, I think, more likely, Jesus is tying his words back to his comments about more than one master. When we worry, we tend to make an idol of the object of our worry, because we're putting something else in a more important place than God. What happens when we put God and God 's realm first in our lives.

Beth Quick writes: "I think I worry about everything. And then I worry about worrying too much!" What do you worry about? How does worry affect your life?

"Strive first for the kingdom of God." What does striving for the kingdom look like?

Readings for February 20 2011

Prayer of Approach
O God, our world is so full of advice, so full of information, we hear it selectively, we listen rarely, and we follow it even more rarely. Help us, O God, to tune our ears so that we hear your voice more keenly, that it might enter our hearts with commitment and passion and priority. Give us the grace to follow your Word, even as we seek to understand its living power. For we pray in Jesus’ name, Amen.

READ Leviticus 19:1-2, 9-18:

Primarily a book of “commandments”, Leviticus only appears in the lectionary 2 times, both times this passage. Leviticus is not generally an inspiring read – it contains laws covering everything from sacrificial offerings, to ordination of priests, to bodily discharges. I think everyone should read AJ Jacobs' Year of Living Biblically – an excellent read by a writer who commits to following all the biblical laws for one year. I learned that biblical commandments and rituals can be outdated and seem ridiculous, but sometimes they are still powerful in shaping our identity and relationship with God.

Most of the precepts of Leviticus are outdated, having to do with farm animals and temple worship, but this particular passage is more attitudinal and transcends the historical context. It is the “kernel” of the holiness code, which is the centre of Leviticus, which is at the centre of the Torah.

In verse 1-2, we are reminded this is God’s law not Moses. According to the “holiness code” (chs 17-26) holiness comes from God, therefore we imitate that holiness.

The MISSING PARTS are the “positive precepts”, the lectionary reading is the negative prohibition.

In Hebrew the “you” is mixed - one time singular, another plural. Therefore it is both community and individual responsibility to live these commandments. They cover everything from landowners not taking the built in portion for the poor from fields and vineyards; respect for neighbours; respect for God; power relationships; relationships with disabled; justice, fairness; taking no profit from evil; family relationships, accountability; and in verse 18 – "Love your neighbour as yourself – for I am the Lord."

Question for Reflection:
Is it easier to follow a faith community that is based on behavioural commands or living in relationship with God and others? How does ritual, practice, shape our attitudes?

READ 1 Corinthians 3:10-11, 16-23

Borg and Crossan would call this “First Paul” – it is most likely original to the apostle Paul, probably written around 55 CE, responding to Chloe’s questions about conflict in the community at Corinth.

The theme is "Building on foundations" – you have to stay on same lines or your building falls down, like stacking chairs. In that way Paul presents the gospel as self-perpetuating.

The MISSING VERSES contain the concept that stratas of building reveal what care has been taken, what has been invested. It will all be tested by fire – cheap building materials will burn, the best will endure.

Usually the word “church” is equated with a building – in this reading Paul makes the building a metaphor for the people. You can’t call them ekklesia (like-minded people) if they are in conflict!

If you see the community as housing God’s spirit (temple), then you will treat with each other with respect. The “you” in verse 16 and following is plural “Your body is a temple” is not individual advice, but reality for the community. The threat is corporate disunity, not individual harm. It is clear that the temple belongs to God, not to any leader. This passage promotes a sense of humility – our wisest are still foolish – God’s foolishness is always wiser than we are. The only way to reflect God is corporately – no one can do it alone.

Question for Reflection:
How important is the value of being “like-minded” in a church? Can we agree to disagree? What are the implications of being a community?

READ Matthew 5:38-48

This passage is found in a long teaching passage – the Sermon on the Mount – which is challenging to our normal expectations. "You have heard it said” starts back in verse 21, naming other expectations of what is fair. It may refer to past laws, eg. Ex 21:24/Lev 24:20/Deut 19:21 (these are contradicted by Lev 19 – do unto others.)

Our expectations have been shaped by a “Christian” reinterpretation that that was the old testament God. And yet Christians have used physical punishment in the extreme (during the Inquisition, for example.) We have demonstrated through history that we all need to be reminded. Anger is a normal human emotion, but ultimate accountability belongs to God.

The commands are "impossible, challenging" because we are being asked to be like God, and to be like Jesus, who offers an alternative to what is normal, when he says: “but I say to you.” This is what will set believers apart, to shift people’s understanding of God, moving from a God of judgement to a God of grace.

The law says we can demand retribution, but the gospel says it is not effective in healing what is really broken. The creditor could take your wardrobe, except for the outer coat (Deut 24:12-13; Ex 22:26-27), but to make things right you should offer it, and forfeit the right to private property by sharing with others. It is a different way of looking at justice, fairness – being like God is not being “fair” like a human understands fairness. But if it is forced, it is not effective, either.

Question for Reflection:
What does it mean to live God’s values in the midst of normal daily life values? How do we make our faith visible to others if not with our choices?

Closing Prayer: based on Psalm 119:33-37,40

Teach me, O God, the way of your statutes, and I will observe it all of my days.
But only if I am listening, O God. Only if I really take the time to listen. Give me understanding that I may keep your law and observe it whole-heartedly.It is only one law – and if I really hold it in the centre of my life, it should be easy. Lead me in the path of your commandment, for in it I delight.I do find it delightful to be clear and fully committed to something, it is being confused over figuring things out that I find depressing. Turn my heart to your decrees, and not to selfish gain. For selfish gain just weighs me down, and then I cannot dance. Turn my eyes from looking at vanities, give me life in your ways.It is a very small world to be looking in the mirror when God gives us a beautiful world to enjoy. See I have longed for your precepts, O God, in your righteousness give me life!

Readings for January 30 2011

Take a moment to centre yourself in prayer.

Opening Prayer:
O God, you turn things upside down for us. When we think our days have settled nicely into place, you upset our plans. Your word breaks into our agendas, and shakes us from complacency. And yet when our lives are in disarray, O God, you are the one who gives it meaning, who puts our feet on the earth, who points us to hope.
Help us this day, O God, to hear through the familiar words of beloved scripture and to be moved by the unlikeliness of finding ourselves in the midst of YOUR gospel story, for we pray in the name of the one we followed into the story, Jesus the Christ, Amen

READ Micah 6:1-8

Background: Micah's prophetic proclamations likely come from 711-701 BCE, likely during reign of King Hezekiah. He came from Mareshesh, a “frontier” community, one of the first regions attacked in war. Judah was the buffer between Egypt and Assyria.

Micah was likely an artistan, of the middle class, literate but not powerful. He went to Jerusalem to “deliver” his prophecies, but would not have been in the same social strata as Isaiah, who was well-connected with the palace and temples. The book of his prophecies likely include his own words, plus some later commentators attached, referring to exile and post-exilic periods and situations.

Welcome to God’s mini-drama – a new series: "Law and Order Promised Land"

The cast includes the Narrator (prophet): in verses 1-2, 8; the Plaintiff ( God): in verses 3-5; the Defense (Israel): in verses 6-7; and the Judges (mountains and hills) mentioned in 1-2 but present throughout.

The setting is up to the plaintiff – God is the one who has brought case to court, and chooses a jury which is the physical, not social, world, giving us an image of timeless wisdom, set on the enduring foundations by which the world is supposed to be ordered, not human society. The world is also universal, not national, so the message is to all people.
God has “a controversy” (Hebrew legal suit) with “his people”.

The Charge: verses 3-5 – What has God done wrong? Clearly nothing! YHWH gives the long-range view of their past history: the escape from Egypt; the story of their enemy Balaam trying to curse, but instead blessing Israel. References to Shittim, the Israelite camp on one side of the Jordan River before entering the promised land, and Gilgal, their camp on other side before taking Jericho.

Defense: verses 6 – 7 – Israel already acknowledged guilt, offers no defense. Micah asks God, what do you want? He starts out reasonably enough, then quickly offers exaggerated recompense, no more than 12 rams ever offered before.
Some criticism of the king, temple practices may be implied from this Jerusalem outsider.
References to human sacrifice which were still practiced in Israel, though criticized.

Conclusion: verse 8 – "You already know" the truth already in their hearts. Micah introduces the 3fold way: justice, kindness, walk humbly with your God.
What does the Lord require of you? Sacrifice your pretensions to righteousness.

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


READ 1 Corinthians 1:18-31

The pastoral situation: Chloe has written to Paul about this community at Corinth in conflict – who is the “right” teacher, which leader has the “highest” gifts, who has authority?
Paul overturns both “Greek” (or gentile) and Jewish values. A messiah dying on a CROSS is blasphemy to Jews, criticizing wisdom is blasphemy to Greeks. Paul refers to those “who are perishing” – they are not physically dying but missing the boat to eternal life.

Only "the saved" can see that the cross is the power of God.

In verse 19 there is a quote from Isaiah 29:14, the "wise advisors" are corrupt, and their duplicity is tripped up by God’s foolishness. There is no true worldly wisdom, so God works through belief. Not belief as in intellectual assent, but as a faith relationship, a bond of loyalty or trust.

The Christian community moves beyond stereotypes (Jews believe in signs, Greeks in wisdom)but we proclaim Christ. "To those who are called" (regardless of cultural background), the truth is not debasing God, but proclaiming that God’s foolishness greater than all human wisdom.

Paul reminds them that they are not the "best" but they are the ones that God has called, so no one might boast – the goal is unity, working together.

Question for Reflection:
In what ways has the “wisdom” of the church appealed to you? In what ways has it been its "foolishness" that has appealed?

Read Matthew 5:1-12

Look at different translations

New Testament Greek had “moods” as well as tenses - the beatitudes are indicative/factual statements of positive belief about the future, they are not imperative commands or demands.
Jesus is not telling the crowds to become poor, or go into extended mourning, Jesus is consoling those who are poor, or mourning, or powerless. When we hear them we should not think “Oh, I should be like that...” but “When I feel that way, I should remember what Jesus said...”

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

Numbers 12:3 –
“Now the man Moses was very meek, more so than anyone else on earth.” (from the KJV – our more contemporary translations, NIV or NRSV, say humble or devout.)
Clearly Moses might have been meek, yet as the leader of God’s people, not weak.

Matthew 11:29 –
“Take my yoke upon you, and learn from me; for I am meek and lowly in heart: and you shall find rest for your souls.”
Likewise, Jesus was a leader passionate about God’s mission and ministry. Yet he knew that he needed gentleness and compassion to really demonstrate God’s spirit.

The Greek word used in both the Septuagint (Greek translation of the Hebrew scriptures) and in the Christian scriptures, which we translate meek is “praos”.
Beyond the Bible, it was used to describe (1) a soothing medicine, or (2) by sailors to describe a gentle breeze, or (3) by farmers to describe a broken colt. All describe power or energy channeled under great control.

Ephesians 4:1-2 – (KJV)
“I, therefore, the prisoner of the Lord, beseech you that you walk worthy of the vocation wherewith you are called, with all lowliness and meekness, with longsuffering, forbearing one another in love.”
Paul called the early Christians to “meekness”, knowing that it would take self-control to live together faithfully, with all their differences. Christian witness required courage, not wimpiness! But to work together in a ministry that crossed boundaries of class, ethnic origin and gender, “gentleness” (NRSV) was also required.

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

Blessed are the poor …
not the penniless
but those whose heart is free.
Blessed are those who mourn …
not those who whimper
but those who raise their voices.
Blessed are the meek …
not the soft
but those who are patient and tolerant.
Blessed are those who hunger and thirst for justice …
not those who whine
but those who struggle.
Blessed are the merciful …
not those who forget
but those who forgive.
Blessed are the pure in heart …
not those who act like angels
but those whose life is transparent.
Blessed are the peacemakers …
not those who shun conflict
but those who face it squarely.
Blessed are those who are persecuted for justice …
not because they suffer
but because they love.