First Sunday in Lent: February 17, 2013

Creating God

you sculpted a people for yourself
out of the rocks of wilderness and fasting.
Help us as we take up your invitation to prayer and simplicity,
that the discipline of these forty days
may sharpen our hunger for the feast of your holy friendship,
and whet our thirst for the living water you offer
through Jesus Christ. Amen.

• Deuteronomy 26:1-11 • Psalm 91:1-2, 9-16 •
• Romans 10:8b-13 • Luke 4:1-13

Deuteronomy 26:1-11

The book takes the form of Moses’ final speech to the Israelites before they cross into the Promised Land; however Deuteronomy is also a reinterpretation of the Exodus legal tradition for a later generation, who now live a settled life. Exodus23 and 34  say only: “The choicest/best of the first fruits of your ground you shall bring into the house of the Lord your God.” Our passage expands on this.

The commandment here is pointed: the first fruits are to be taken in a “basket” to “the priest who is in office”in a central location. Earlier, there were several shrines to God but now there is only one – at Jerusalem. Here the giving is linked to Israelite history: God swore to Abraham to give the Promised Land to Israel. Jacob, the “wandering Aramean” and his children moved to Egypt in a time of famine. There they multiplied, were oppressed and enslaved. When they prayed to God to help them, he used his power to free them. No longer are they “wandering” semi-nomads; now they live in a prosperous “land flowing with milk and honey”. In thanks for God’s gift of both the land and abundant crops, Israelites are to give produce to God in recognition of God's sovereignty over the land, they are to prostrate themselves before him. God’s gifts are cause for celebration by both  Israelites and foreigners who live in The Land.

For reflection:

• The land belongs to God. The first fruits of harvest are offered to God because the land the crops come belongs to God. The Land is also the land of Promise; its the land of Abraham and Sarah, Jacob and Rachel.The land that Moses speaks of is different, special...Is there a land that is sacred to you? What is Holy Ground for you? Which spaces do you find to be qualitatively different?
•  Do we offer our first fruits to God? In what spirit do we give to God?

Psalm 91

Perhaps a priest or temple prophet speaks the opening verses of the psalm. Worshippers (the faithful) will trust in God to protect them. God will protect them day and night ; God `will shield them as a mother hen guards her chicks. Many may succumb  but not the faithful . Those who trust in God will see wrongs made right . God will ensure that no harm comes to those who live rightly. “His angels”  will be his agents, guarding the faithful in whatever they do. The roads of Palestine were rocky so the metaphor in verse 12 uses that fact . Not only will the faithful be safe from accidents, but they will also take the offensive in defeating injustice . God speaks in verses 14-16. Knowing God’s name includes realizing that God will help those in need. When they seek help, God will “answer them”. Perhaps the “long life”  is the king’s: political uncertainty ensued when a king died, so a long lived king was good for all.

For reflection:

• This Psalm is often sung: Eagle's Wings. God is a mother eagle carrying her young to safety. God is a mother hen shielding her chicks from harm. Do you like these images? What other images of the divine are you fond of and why do your favorite images speak to you?
• Do you see God as a protector? Do you think that God favours some people over others? Why or why not?

Romans 10:8b-13

Paul has written that the Israelites did strive for law-based righteousness  and a right relationship with God, but failed to achieve it because they sought it through “works”  rather than faith. By tweaking Isaiah 28 Paul says that God is the impediment that lay in their way. He desires that they be part of God’s plan of salvation because of their “zeal for God” ; however, they lack the right relationship with God that now comes from God: that revealed in Christ. They missed the real meaning of what God has done through Christ, thus failing to embrace Christ as the model for living. Moses said that union with God comes through obedience to the Law but this is close to impossible: it is like a Christian being expected to bring about his own resurrection  and ascension , which we are not asked to do!

Rather God’s “word”, his freely-given gift of love and right living, is readily available (“near you”) through faith. We need only acknowledge that “Jesus is Lord” and believe in Christ’s resurrection by the Father. One who believes this and recognizes Jesus as sovereign is godly  and will have new life when Christ comes again. In verse 11 Paul again massages Isaiah: “no one” who believes, whatever his or her ethnic background, will be condemned (“put to shame”) at the Last Day. There is one Jesus – for all people. Everyone who sincerely believes will be saved .

 For reflection:

• This passage is part of the Roman road, the collection of verses from Romans that are sometimes used in the Bible belt as a road map to salvation. How do we come to be "saved?" By faith? Are there particular words we have to say, a formula to be followed? Are there things we have to do?
• What is the relation between faith and works? Can we say we believe if our lives do not reflect what we say we believe?

Luke 4:1-13

Luke has told us of Jesus’ baptism in the Jordan, of “a voice ... from heaven”  saying “You are my Son ...”. On that occasion “the Holy Spirit descended upon him in bodily form”, but is this what we today, living in an age with supposedly only one reality, would consider bodily? Ancient people conceived of several levels of spirit worlds with occasional contact between them and earth.

Perhaps Jesus transcends between earth and a spirit world in the story of his testing by the devil. During his time there (“forty days”,  meaning a significant period of time), the Holy Spirit sustains him ; human as he is, Jesus is totally dependent on the Spirit being with him, for “he ate nothing”. (Moses ate nothing during the time he was on the mountain to receive the Ten Commandments.) In this dependence, Jesus is humanly helpless; he humbles himself before God.

The devil speaks, but is this like “a voice from heaven” speaking? The devil recognizes him as “Son of God” , the one who fulfils God’s plan in creation and, given Luke’s genealogy Chapter 3,  in Israel’s history. Jesus answers the devil’s questions with quotations from the Law, i.e. Deuteronomy, then considered to be the words of Moses.

In verse 4 Jesus, hungry as he is, says: God sustains humans through other means than eating. Whether the devil has the authority to offer Jesus world-wide political power is unlikely ; however Jesus’ answer is plain: God is the ultimate master; only he is to be worshipped. In verses 9 to 11, the devil invites Jesus to do something extraordinary – a thing not in accordance with God’s plan of salvation. Again Jesus refuses to be taken in . Jesus opposed the forces of evil throughout his ministry, but the greatest chance (“an opportune time" the devil had was on the cross. There he again faces identified temptations.

 For reflection:

• Jesus goes to the wilderness? Why? Is it a special place? Can God be more easily found in the wilderness? 
• Why does the Spirit lead Jesus out to be tempted? Remember "lead us not into temptation?" What is going on here?
• What are you tempted to do? How do you resist temptation?



Transfiguration Sunday February 10

Take a moment to centre your heart and thoughts in 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 warm 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 is the last Sunday before Lent begins (Ash Wednesday), its special colours (white and gold) celebrate “holiness”.  The Anglicans, RC, celebrate transfiguration in August, but still use the same readings this Sunday.  This Sunday builds on the theme of increasing light, and discipleship, and being called in Epiphany, where Jesus’ inner/true light is completely revealed – it is the culmination of season’s teaching.


READ Exodus 34:29-35


Sometimes the passage is chosen because of a theme, we don’t take into account the context.  This week the theme, because of transfiguration, is “light” or “glory” or “shining”

Moses is touched by God’s presence – his face “shines”.  And yet this is the conclusion of a much longer story, starting in Exodus 19: 

When Moses went up the mountain to meet God, the first time, God gave him a very long and detailed law, and Moses was delayed in returning. The people got nervous and crafted the golden calf. Moses came down with the tablets, saw the idolatry, and broke the tablets. He made a second trip up the mountain to speak with God, atoned for the people, then God renewed the covenant, and started over…

THIS TIME, Moses face shone – was it God responding to the people’s need for “something extra?” Or was it that this time Moses had gone the extra mile and it really was something special?

A mixture of sources can be taced with literary criticism: older and newer mixed together. 

Narrative (oral tradition, with some newer editorial passages to maintain continuity)

Temple Law (from a more socially evolved time)

Community law (Perhaps even older than the narrative?)

2 interesting terms:

Qaran’or panaw – his face appeared to shine – the verb qrn “appeared” usually refers to horn/horns
St Jerome, who translated from Hebrew to Latin, said Moses was “horned” (see Michelangelo's Moses!)

But because the whole passage also includes words meaning “shine” “radiant” or using the root qal, more translations use the reference to Moses' radiance.

Masweh – veil – veiling was used by priests, or masks – when entering most holy place.  So Moses is backwards – God sees the whole face, people see the veil.

Question for Reflection: What do you think makes your face “shine”? Time away from busy-ness? Time to be “with God”? Time with others? Excitement in the crowd? How can you ensure there is time for the things that make your face shine?


READ 2 Corinthians 3:12-4:2

The context of 2 Corinthians is much the same as the first, except the conflicts in the city and the church had deepened, and Paul had to defend himself against false accusations. Perhaps there was another letter in between… They are becoming reconciled, but Paul is still harsh against “false teachers”

This passage from 2 Corinthians is chosen because it is Paul’s interpretation of Moses’ story: the ancient people of God relied on stone tablets, but for God’s new covenant, it is written on their hearts. The people needed a veil to look on Moses, but in the new covenant they all reflect God’s glory.

Paul’s negative reading of “old” versus “new” covenant – is it anti-semitism (from a Jew?) He certainly saw Jewish opposition to the good news as a “hardening of the heart”, an inability to see God’s purpose.

Paul tries to make the choice clear and simple – rather than looking on the glory of God BE the glory of God.  It can be confusing because Paul often refers to Jesus as “the Lord” but in this passage uses “the Lord” to refer to God. 

Verse 13: “end of the glory that was being set aside” – From Paul’s perspective, that old covenant was time limited, coming to fulfilment in Jesus.

Verse 14: makes reference to the Pharoah’s heart being hardened, in this case, their “minds were hardened”.

Paul suggests that followers of Jesus still read the Hebrew scriptures, but must do so in light of the story fulfilled in Jesus Christ - perhaps in face of opposition from Jewish Christians who disagreed with new interpretations

Verses 17 to 18 “if the old had glory … how much more the new…” There was only one Moses, but so many more who believe in Christ, and who will carry his light forward. 

Paul will go on in further chapters to write about living up to the glory given, and approp[riate ways to represent Christ with their lives.


Question for Reflection:
Paul was not afraid to re-interpret tradition on the basis of his new and living faith. How do you feel when you hear about a tradition being changed?

READ Luke 9:28-36

Luke was writing 50 years after the death of Jesus – the resurrection “harvest” was not coming as quickly as they first believed, questions of Jesus identity and purpose of his followers abounded.

This section (Ch. 9:7-50) addresses the question posed by Herod in verse 9: “Who is this about whom I hear such things?”

• Feeding the 5000 (caring for all)
• Peter’s confession (Messiah of God)
• Jesus foretells death, resurrection (a different kind of Messiah)
• Transfiguration (Son of God)

Keys that underline the importance of this text: 3 witnesses; takes place on a mountain; Elijah and Moses represent Law and Prophets; Jesus has gone to pray.

VOICE from heaven:  Jesus’ baptism “you are my Son”/ Transfiguration “Listen to him!”

Question for Reflection: What does this story mean for us? Do we seek confirmation of our faith by “transfigured” supernatural moments? Or do we seek to be more like Jesus in everyday life, knowing that the mystery exists within the ordinary?

Take a moment to close with prayer:

“At the bottom” - A poem by Thomas Shuman

On the mountaintop

Where the air is crisp and the silence clear,

We see your glory and want it to shine forever;

We hear your voice as its whisper echoes in our hearts;

We want to build a cathedral to capture you.

Yet at the bottom,

where the stress lingers to greet us,

we cannot wait to embrace its murky madness.

At the bottom where the forces
Of the world grab us by the arm,

We cannot wait to listen

To their shrieking seductions;

At the bottom
Where everyone is astounded by the latest celebrity

We cannot wait to follow

The latest updates.

At the bottom, where your glory is changed into obedience,

Where your voice cries out for justice,

Where your followers are sent to live and serve;

It is there we will find you, Transfigured One,
At the bottom.

Readings for February 3, 2013

this is how Michelangelo pictured Jeremiah - pondering, questioning, despairing, waiting...

Take a moment to centre yourself in prayer


O God, we thank you for the wonderful diversity in which we experience your creation. Snowbanks and summer, freezing rain and fantastic beaches, sun-kissed foreheads and frozen finger-tips – all are signs that you are not a God living with us in one dimension. Bless us, O God, with the patience to appreciate the beauty of every season. Instill in us the wisdom to discern when to venture out and when to burrow in. Teach us to be generous helping others, and compassionate with ourselves. Catch us when we fall, O God, for we rely on you in all things, Amen



This weekend we look forward to guests in worship: 112 youth, young adults and leaders from London Presbytery! And our moderator, Gary Paterson, will be preaching, at least in part on the lectionary readings for this week.



So we begin with the reading from Jeremiah 1:4-10:



Jeremiah was the son of a priest, born not far from Jerusalem, probably about the early-600’s BCE. The nation was fairly prosperous, had made competing treaties with Assyria, Egypt, Babylon, but lots of foreign influence meant less central faith in Yahweh, more corruption. As Babylon grew stronger, it defeated Jerusalem two times, laid siege to the city for many months, conquered many northern provinces, and took the king and the people to exile (587 BCE).



Jeremiah’s prophecies are an account of the nation’s downfall, and his attempts to get the king/s to listen to reason, ie.to focus on God and local social justice instead of playing international games with the bigger nations.



The passage we read today is taken from the time of King Josiah, when the king was favourable to the idea of returning to Yahweh’s priorities. Jeremiah’s call includes an encounter with God, a commission to speak God’s word, and a ritual act.



Jeremiah’s resistence (verse 6) is to be expected – who would feel up to this commission? Both because it is the word of God and it is likely to meet with opposition!



Dialogue, actions, speak of intimacy between God and Jeremiah.

- Verse 5 – Jeremiah known from the womb

- Verse 6 – Jeremiah comfortable arguing

- Verse 8 – God: “I am with you.”

- Verse 9 – God touches Jeremiah’s mouth



It is this intimacy, not any eloquence on Jeremiah’s part, which gives Jeremiah authority. He has put God at the centre of his life.



God’s message – one must destroy in order to re-build.



Question for Reflection: Are we reluctant to hear that we must destroy in order to re-build? How is it hard for us to give up something familiar and comfortable in order to move into a newer, maybe more faithful, way of doing things?



READ 1 Corinthians 13:1-13



Beside the 23rd Psalm and the Christmas story, this is one of the best known scripture passages. Usually used at weddings, but edited so that it speaks more to the personal than to the communal!



Consider the context: the church at Corinth was in conflict! Ethnic groups, income levels, religious leadership, variety of gifts – instead of appreciating their differences, these things were causing fractures in the community.



Chapter 12 ended with: “But strive for the greater gifts. And I will show you a still more excellent way…”



13:1-3 – demonstrates how all the spiritual “gifts” (ie. talents or skills) reflected in chapter 12 (tongues, prophecy, knowledge, faith) are empty if they are not led by love.



Agape – the greek word referring to “spiritual love” – not eros, caritas, philias



Paul says love:

• does not envy (look up 1 Cor 3:3)

• does not boast (4:7;5:6)

• not puffed up (4:6, 18-19; 5:2; 8:1)



Paul’s teachings and example:

• not shameful (1 Cor 7:36)

• not self-seeking (10:33)

• not unjust (6:7-8)



Rather than a lover-ly passage, 1 Cor 13 is provocative in the church!



Verse 10 – “when the complete comes”

- suggests not only perfect in this time, but eternal time

Verse 12 – “then we will see face to face…”

- when God’s reign is realized



Paul is asking the Corinthians to look at the bigger picture – to what is ultimately important.



Question for Reflection: How often would the question of “ultimate importance” improve our perspective when we are in conflict? In what current situations could it be a help?



READ Luke 4:21-30 (note: the preacher will be speaking on another passage this Sunday!)



Read from Luke 4:16-19 to understand the context of the conflict between Jesus and the people at Nazareth – a hometown boy claiming the prophetic words of Isaiah for his own!



Initially amazed at his eloquence and style – they begin to question his challenge to them.

In Matthew and Mark’s gospel the offense is taken immediately. For Luke there is a time of questioning, the inconceivable thought that God is right under their noses!



Preconceived assumptions:

- verse 23 – Jesus not without sin;

- verse 23 – want a sign;

- verse 25 – truth that they are not ready to hear like an outsider might



Jesus’ good news is intended for Jew and Gentile alike, but the insiders are not ready to accept.



“The acceptable year of the Lord’s favour” is not for them?!



Jesus not bound to the boundaries the world sets, escapes their anger – moving beyond.



Question for Reflection: In what ways has the church been able to “move beyond” some of the prejudices of society around us? In what ways have we been slower to respond?


Closing Prayer: based on Psalm 71 – A Psalm about finding oneself in uncomfortable situations



In you, O God, I take refuge! How did I find myself in such a mess?

I know that you have instilled goodness in me and in the world around me.

Now I need you to put those gifts where I can see them!

Be to me a rock of refuge, a place where I can climb above the conflict

And finally understand what you want me to do.



I feel myself clawed back into insecurity and dis-ease,

They tempt me with injustice and self-preservation!

O God, I have always believed that you were good

And just

And wanted more than lip service from me.

You birthed me to life

Now birth me to new life,

You are great indeed!

Readings for Advent 2 December 9, 2012

The prophet Malachi speaks about God's arrival like a refining fire, burning away impurity.

Take a moment to centre yourself in prayer:

O God of wonder and promise, the words of the prophets ring in our ears. We pray you will keep our ears open to their message. You give us good news, and encourage us to seek peace. Help us to hear the song of the angels. In the midst of the busy-ness of the season, open our hearts to the soft tenderness of a new life in our midst, Amen

Season of Advent: Advent means “coming”. The colour of the season used to be purple (for royalty or for penitence) but became too sombre for this season of excitement and anticipation, so the liturgical colour is now blue (for expectation).

One of the realities of the season is “unpacking” the biblical stories from the tradition, where the two gospel accounts are so woven together they are inextricable. For example, in traditional lessons and carols services, the Christmas pageant, etc.


READ Malachi 3:1-4

Some lectionaries have Baruch (from Apocrypha) as an alternate reading.

Malachi is one of the “minor prophets” – not an indication that their role was less important, but that their written witness is shorter! (less than 10 chapters)

He is the last Prophet in our Old Testament or Hebrew scriptures, his time is one of the latest periods of written prophetic activity (c. 430 BCE) – except for Daniel, who reflects a time much earlier (575 BCE) than it was probably actually written (165 BCE).

The people are returned from exile, and Jerusalem and its temple are rebuilt. But the restoration is not what they hoped for; they are not prosperous, there is drought and famine. This leads to spiritual lethargy (or is it the other way around? Has a lack of faith led to their circumstances? They have also married outside the faith and worship other gods.

Malachi – means messenger.
The prophet is stern with the people, perceiving that their spiritual faithlessness has made them lazy. Instead of seeing a hard life as an excuse for abandoning their faith in God, they should see it as a test of their strength and endurance.

Likely the prophet came from within the temple establishment, and witnessed corruption and hypocrisy from priests and worshippers. The passage preceding has the people questioning God: why God won’t “accept” their offerings, and make things better? Malachi was pointing out their faithless ways. It ends with the people asking (ironically): “Where is the God of justice?”

3:1-2 – The reason we read this in Advent is the similarity between Malachi as “messenger” and John the Baptist. Both “prepare the way”. God will come “to his temple.” An allusion to the temple at Jerusalem, perhaps, suggesting that God’s presence will be seen and known in the promised land. The people look forward, believing that it will be a time of delight. But Malachi warns: are you REALLY ready?

Even though they are restored to Zion, they are not ready for God to dwell with them. Who are they waiting for: Is it God, God’s messenger, or the Messiah they await?



Judeans in the time of Malachi were made up of 3 groups:

1. Those who never left, and barely survived;
2. Those who left in exile, then returned more Jewish than before;
3. Those who returned with foreign partners, influences.

This produced three different answers to what makes a “righteous” offering. Malachi probably best represents the second group. An educated, idealistic monotheistic Jewish culture that was essentially conservative, and wanted to return to the good old days, burning away all impurity.

Question for Reflection:
In what ways do we find our Advent preparations influenced by a longing for the “good old days?”


READ Philippians 1:3-11

Probably written by Paul from prison in Rome, c.60 AD – expressing thanks for a gift sent by Philippian Christians. Not one of the disputed letters, clearly Pauline in language and theology. The first paragraph, for example, reads like a table of contents, reflecting the contents of the whole: Greeting, thanksgiving, present circumstance, their faith, the future.

This is one of Paul’s most joyful letters (from prison?) He is truly thankful for the goodness of the Philippians, and the active love they demonstrate.

Question for Reflection:
How is it that difficult times can make us realize true blessing?


READ Luke 3:1-6

The historical setting of a prophet is always significant –
- God works in and through human history
- God responds in the time of crisis
- God comes out on top in questions of Politics versus Religion – who rules?

Luke uses those same criteria at the beginning of his gospel: naming of the emperors and kings and priests situates the story in history; the kings and priests were known for brutality and collusion with Rome; the prophet (John the Baptist) insists God is the ultimate power.

John the Baptist worked in region around the Jordan, not Jerusalem, but Jordan flows into Galilee, where Herod Antipas had his kingdom

John’s baptism versus Christian baptism: This is a baptism of preparation for an impending event (ministry of Jesus) - a recognition of his importance. Christian baptism is commitment to the known; John’s baptism is commitment to unknown, to ultimate trust in God.

Isaiah 40 (on which John’s words are based) is a call to return from exile to Zion, the end of foreign oppression – a political message that fulfils the hope of Isaiah.

Question of Reflection:
What are we returning to or from in Advent this year?


Closing Prayer: We closed with a prayer from Cloth for the Cradle, by the Wild Goose Worship Group from the Iona community, called “Waiting”.

Readings for Advent 1, December 2, 2012

•  Jeremiah 33:14-16 • Psalm 25:1-10 •1 Thessalonians 3:9-13 •Luke 21:25-36

Jeremiah 33: 14-16
We know that Jeremiah was either born or began his ministry in 627 BC. During his life, Babylon succeeded Assyria as the dominant power in the Middle East. He was a witness to the return to worship of the Lord (instituted by the Judean king Josiah), and then (after Josiah's death in battle in 609), the return of many of the people to idol worship. When Babylon captured Jerusalem in 587, Jeremiah emigrated to Egypt. God called him to be a prophet to Judah and surrounding nations, in the midst of these political and religious convulsions.

Jeremiah ministered around the time when Jerusalem fell to the Babylonians in 586 BC. In bad times, he told of God’s love for his people. The restoration of the city is mentioned in...this city shall be to me a name of joy, a praise and a glory ...”

Now we hear that it is a certainty that a time will come when God will complete his obligations  under his covenant with the Israelites. The “righteous Branch”is a king (or messiah) of David’s line; both kings and the messiah were expected to be just and righteous .Judah will be restored to prosperity ; Jerusalem will be protected. In the NRSV, it is the city or the “Branch” that will be called “The Lord is our righteousness”, but this may be the name of a king. verses 17 and 18 foretell the permanence of the Davidic monarchy, and of priests offering sacrifice. God’s covenant with his people is forever, or at least until the end of the age, i.e. to the start of the messianic era. God will never break the pact even if the people deviate from it.


Reflection:

Jeremiah was a prophet in a hard time. His times were dark and so were his warnings. Who are the "dark" prophets of our day? What dire warnings do we hear?

Where do we, in this era, look for hope? here do we turn,or who do we look to,in search of hope and inspiration?

1 Thessalonians 3:9-13
This letter is perhaps the oldest book in the New Testament. Paul (with Silvanus and Timothy) founded the church in Thessalonika during his second missionary journey, and as is recorded in Acts 17, was forced to leave the city due to persecution. Many Greeks who already worshipped God, many people including "important women" became Christians. The letter was written from Athens to strengthen the new Christians in their faith.

Paul predicted, when he was in Thessalonika, that some Christians there would be persecuted. This has now happened; he has sent Timothy to “strengthen and encourage you for the sake of your faith, so no one would be shaken by these persecutions”. Timothy has now returned to Paul in Athens, and has conveyed to him “the good news of your faith and love” . In fact, their faith has encouraged Paul in facing persecution himself.

Now he considers their prayer for him to be a debt to be repaid . Even though he lives continually in gratitude to, and dependence on God, “all the joy”  their faith brings to him is hard to repay, but he does give thanks. He also prays that he may visit them to “restore” what is missing or forgotten in their knowledge of the faith, to give them further instruction in specific areas ). And  he prays, intercedes with God, on their behalf:

that he may visit them again

that they may have a superabundance of love for their fellow Christians and for others  as Paul, Timothy and Silvanus (“we”) have for them; and

that their hearts may become holy, that they may be totally free of sin , when Christ comes again with all those who belong to God at the end of time.

At that time, says Paul, Christ will bring the faithful dead with him; they will rise to be with God first; then those who are still alive will join them in heaven forever.

Reflection:

Where have you been that you would like to return to? What person, place or event do you wish you could revisit?

Do you correspond regularly with anyone? Is there someone who encourages you, or someone that you encourage, from a distance?

Is the second advent of Jesus something you think about often? Worry about? How do you picture this happening? Where does that image come from?

Luke 21:25-36
Jesus has foretold the destruction of the Temple. Some have asked him when this will occur and what will indicate that it is about to happen. Given that “all the people were spellbound by what they heard”  and that the religious authorities “kept looking for a way to kill him” , the destruction must have spiritual meaning. Jesus tells of events commonly expected at the end of the era, and adds some which are specifically Christian. First, Christians will be persecuted by religious and civil authorities . Then there will be “wars and insurrections”, but “the end will not follow immediately” (as people expected). Disastrous natural phenomena, cause for great distress, will occur and when Jerusalem is surrounded by armies , the city will soon fall: either physically or spiritually. Again the end will be delayed: the killing and deportation of citizens will continue “until the times of the Gentiles are fulfilled” , i.e. until non-Jews have had the opportunity to come to Christ.

Now Jesus foretells unnatural events  and the resulting confusion among nations and people. But the “Son of Man” the ideal human, Christ, will come from heaven (“in a cloud”, a symbol of divine presence, as at the Transfiguration) with power to control events. Then “redemption” will be near. Just as the leafing of trees shows that “summer is ... near” , so the occurrence of all these events will show that “the kingdom of God is near”: this time will be evident to the faithful. The signs will be as striking as is seen in fig trees: in winter, they look dead but in spring they sprout. In spite of the delay, the era will end before all those alive now have died Finally, he advises vigilance: do not be so “weighed down”   with day-to-day earthy matters that you are unprepared for the final call.

Reflection:

How patient are you? We live is a world where we make instant coffee in  microwaves. We chafe at waiting for computer downloads that take seconds. How impatient are wa as a society?

Is patience a virtue? Why or why not? How do we develop patience?

Have you ever had to endure a time of waiting? How do you get through a time of waiting?

For some, the end of the world as we know it is something to look forward to... Can you think of people or groups who are longing for a new world order?

What "worlds" have come to an end in your lifetime? South Africa's apartheid...the iron curtain...

All good things come to the end? How do you handle big changes, major transitions?

What is the role of faith as we face big changes?




 

Readings for November 18, 2012

• 1 Samuel 1:4-20 and 1 Samuel 2:1-10 • Hebrews 10:11-14, (15-18), 19-25 • Mark 13:1-8

Prayer : God, you have made the heavens and the earth.You have revealed your beauty in creation

and inspired the book that we are now about to study.Please help us now as we read together.

Take us deeper into understanding more about you and your love for all you have made.Amen

 

 

 

 

 

 

From the Titus Arch in Rome that celebrates the destruction of the Temple in 70 AD

 

 

Samuel 1:4-20

In the time before the monarchy, Elkanah is on his annual pilgrimage to the temple at Shiloh. He has taken his two wives and Peninnah’s children with him. There he participates in a sacrificial meal. God has made Hannah childless; in spite of this, Elkanah “loved her” and gave her “a double portion” of food and drink. “Her rival” Peninnah has taunted her over her barrenness for many years. In spite of her husband’s love and considerate attitude towards her, she has reached the point where she can take it no longer.

This year, after the meal, Hannah goes to the entrance of the temple, where she meets Eli, the priest. (The Jerusalem Temple was yet to be built.) She prays to God and makes a vow: if God will grant her a son, she will make him a “nazirite”; a person dedicated (consecrated) to God who will refrain from drink, and who will not allow his head to be shaved. A first-born son was always dedicated to God, but Hannah offers more.

Prayer was usually aloud, so Eli (knowing that all have been drinking) thinks Hannah’s silence in prayer is because she is drunk. She answers him very coherently. Eli realizes his error of judgement, and intercedes with God on her behalf. She trusts in God to grant her wish. After returning home, Samuel is born to her and Elkanah. Hannah does fulfill her promise. When Samuel is weaned, she takes him to Eli in the temple and gives him to the Lord. Samuel is God’s gift to an oppressed woman; his life is God’s gift, and in return his mother gives his life to God.

Questions for reflection:  Issues of reproduction and fertility are debated today. Abortion. Contraception. Stem cell research: all these topics were raised in the recent US Presidential race. Do you have a strong opinion on these topics? How does your faith speak to these issues?

Consider the pain of Hannah. Fertility issues can be painful. How can faith communities respond with sensitivity to people with these struggles? How can we be helpful?

Have you ever bargained with God? Made an offer in hopes that God will respond?

Samuel 2:1-10

Hannah is leaving Samuel with Eli, but before heading home with Elkanah, she recites a prayer of thanksgiving. But look at verses 9 and 10: what do these verses have to do with Samuel? Scholars agree that an editor has inserted a much later prayer into older material. Notice “king” in verse 10: either this refers to the monarchy (which did not exist) or it is speaking of a future ideal king, a messiah. But look again: note “enemies” “victory”, “adversaries”.Hannah has at most one enemy, Peninnah. In Hebrew poetry, an individual may speak on behalf of the nation: here Hannah speaks on behalf of Israel. At the time, Israel was a small struggling nation with powerful enemies. The editor makes a theological point: God controls the destiny of humankind in every age the story of Samuel is an example. Further, God reverses fortunes. The number “seven” in verse 5 symbolizes completion and perfection, so Samuel is a perfect blessing from the Lord. Hannah is raised up but Peninnah is brought low. God can do this because he is omnipotent; even the pillars on which the earth was thought to rest are God’s.

Questions for reflection:  How many times in Scripture does a woman break into song or prayer in thanksgiving? Hannah. Mary. Miriam...What occasions or events in your life filled you with great joy, wonder, appreciation...?

Scripture often mentions “enemies” Do you have an enemy? Does your country? Do you know of someone who has “enemies”? What makes someone an enemy? How should we respond in faith to someone who is an “enemy”?

Hebrews 10:11-14,(15-18),19-25

The author has told us how much greater is Christ’s sacrifice of himself than the annual sacrifices of the high priest on the Day of Atonement. Now he says that what any priest offered daily in sacrificial ritual for the forgiveness of sins was worthless, unlike Christ’s “single sacrifice” : after Jesus died and rose, he became king. (Kings “sat down”, but priests stood.) Since that time, he has been awaiting the final defeat of his “enemies” . (The author does not say who they are.) For by offering himself on the cross he has “perfected” , completed, the removal of sin from those whom God has “sanctified”, made holy, set apart for his service.

The writings of the Old Testament, divinely inspired through the “Holy Spirit” , foretold this: Jeremiah wrote that there will be a new covenant, one in which God’s ways will be written in peoples’ very being , and where God will, in effect, clean off the sin slate . We have a new covenant , a new deal with God. Verses 19ff tell of the consequences of the new covenant: since Christ’s sacrifice allows us to enter into God’s presence (“sanctuary") boldly, now that there is no longer a barrier (“curtain") between the faithful and God, and since Christ is “a great [high] priest” who has sacrificed for the Church (“house of God” ), we have three privileges/duties: we can and must

·  approach God in faith with clear consciences ;

·  “hold fast” to our statement of faith (made at baptism), reciprocating God’s fidelity to us, and

·  stimulate the expression of “love and good deeds” inothers.

 

Questions for reflection:  The fall of Jerusalem meant the end of the role for priests, the end of sacrifices in the Jewish tradition. Christians still use language of sacrifice and blood as we speak of our faith. How comfortable are you with sacrificial language? Jesus died for our sins. We are washed in the blood of the Lamb. Are these phrases ones you would use to describe your faith? What other imagery of language might you comfortably use?

 

“Let us consider how to provoke one another to love and good deeds” How does living in Christian community “provoke” us to good deeds? Should we provoke and pester and cajole each other? What gifts do we share together that we cannot access all alone?

 

“Not neglecting to meet together, as is the habit of some, but encouraging one another...”Even in the 1^st century some people chose not to gather in church. What “encouragement” is found in being together on a Sunday morning?

 

 

Mark 13:1-8

In verse 1 and 2 Jesus predicts the destruction of the Temple, as the prophets Micah and Jeremiah had done earlier...Did he mean it literally or figuratively? We don’t know. (Both the Temple and the religious system were destroyed in 70 AD.) Then he and his first four disciples visit the Mount of Olives – a place mentioned in Zechariah Ch 14 v4 as being connected with events at the end of the era. They ask him: when will the Temple be destroyed? How will we know that the end of the era is near? Jesus gives them three indicators:

·  false claimants to being God’s agent of renewal will appear, claiming “I am he!” ;

·  international political conflicts will occur, as will

·  natural disasters.

There will be other signs too The figure of a woman in labour (“birthpangs") is also used in Jeremiah, Hosea and Micah.

Questions for reflection:  False Messiahs, war and conflict, natural disasters...these are the signs that the end is near. Has there been a time in human history when these signs were not visible? What events have been seen as portends of the end? What has been named as a sign of the coming apocalypse?

The temple was destroyed in 70 AD. This was a cataclysmic event for the Jewish people, for their religious system and for the early church which made its home in Jerusalem. What huge shifts, changes and cataclysms have you witnessed? The fall of the Soviet Empire? Of apartheid? What else?

Both Judaism and Christianity survived the fall of Jerusalem in 70AD. The church moved into the gentile world and the Jews moved from temple to Synagogue. As scholars note that the Christian Church is going through a time of radicle change, do you have hope for a new future?

 

 

 

 

 

 

Readings for November 11 2012

Take a moment to centre yourself in prayer:


Source of Life, of all that has been, of all that is, and of all that is yet to come: I come now to this time of study, with all that I am and all that I have, with all that I am not and all that I have not, to encounter the sacred, in myself and in your Word, for the sacred is all around! Spirit of all things great and small, awaken me, I pray. Amen

Al-hijra falls on November 15 – the Muslim New Year – marking the day when Muhammed moved his believers from Mecca to Medina, as a way of breaking with the tribalism of the past and beginning a new  universal, multi-cultural tradition.

A good opening to our first reading:

READ Ruth 3:1-5, 4:13-17

Naomi and Ruth were victims of 2 prejudices in Israel:

Patriarchy - no protection from a male relative;
Ruth, a Moabite was a foreigner/outsider.

Naomi is “crafty” – one needs to be in order to redeem an imperfect world!  It is Naomi who knows the laws and plans their salvation.  In verse 3:1 Naomi does it for Ruth, returning the favour hesed meaning loving kindness. 

In verse 3, she tells Ruth to wash, anoint and dress, to symbolize the end of mourning, preparing like a bride.
Then “uncover his feet and lie down” – the metaphor directs our attention to his lower parts!

Ruth asks “cover me with your cloak” in verse 9 – a symbol of his protection.  In verse 11, Boaz promises to claim her in front of everyone.

Then it is Boaz who gets “crafty” and wins Ruth from a greedy relative, who only wanted the land, not the responsibility.  Boaz' public declaration demonstrates that Hesed has brought success to both women, that boundaries can be crossed and that the law can work God’s way when used creatively!

Ruth is a kind of wisdom story, in that goodness is rewarded, and it has universal appeal.

Question for Reflection:
Loving kindness mixed with creativity = success: How does this strategy work in our world?


READ Hebrews 9:24-28

Written to Jewish followers of Jesus, who know a lot about the temple traditions, high priests, and sacrifices.

High level of greek language and philosophy:  Earth dirty – vs – Heaven pure and holy.

Former priests sacrifice always tainted by earthiness; Jesus enters purity of heaven as pure being, also as high priest, and once and for all offers himself as sacrifice FOR ALL!

In the temple, there were always 2 sacrifices: one for the priest himself, the second for the people.  Jesus didn’t have to sacrifice for himself; the first was for others; the second coming is not to deal with sin, but to save those waiting for him.  It is a definitive end to the struggle between good and evil.
3 contrasts:
Reality versus Simulation
Effective versus Endless repetition
Salvation versus Judgement – obsession with Judgement denies Christ's power.

Question for Reflection:
In Reformed Churches, clergy rarely play the priestly role, we are all part of the Holy Priesthood. How do you see yourself as “priest”?


READ Mark 12:38-44
Beware the scribes! Religious functionaries also need to prove their trustworthiness…

Temptation to hypocrisy – in verse 38 – “scribes” or Levites were a “tribe” born to function in the temple culture, as teachers, bureaucrats, enforcers – usually literate, gave them some power. 
Not all were good, not all were bad – again, the faithful need to be crafty and discerning.

Jesus says: Look out for those who love prestige; who look for power in the agora (marketplace).
They also seek religious power; want the best seat “of Moses” given to scholars, though they are not wise.
They are victims of materialism – ignore the widow, devours her house (in their legal capacity?)

Contrast with the widow who has genuine trust in God, and who offers all that she has.  
True faith leads to costly discipleship – faith is not easy or comfortable. 

Question for Reflection:
Do you think we attract others to faith by making it easy or by making it hard??

For closing, read a paraphrase of Psalm 127

Unless the Lord builds the house, those who build it labour in vain;

Unless there is room for God in the stocked pantry,
Or the designer shoe closet
Or taking up at least as much space as the flat screen TV…
Those who live there, seek happiness in vain.

Unless the Lord guide the city, the guard keeps watch in vain;

Unless there is justice for the vulnerable,
Or a voice for the powerless
Or a safety net for those who fall between the cracks…
Those who guard it, lock themselves out.

God keeps watch over those who delight in God’s blessing
Those who live with a clenched fist cannot feel it.

Keep your eye trained on the young to know what delight means.
There is true strength!
May it be so in our lives, O God, may it be so, Amen