Readings for May 12 Easter 7

Take a moment to reflect on Gustav Klimt's "Tree of Life".  It has many elements, some of which might appear good or bad at first - what does the whole painting say to you?

Centre yourself in prayer:

Architect of the Universe, You gave us this green earth with blue oceans to live upon. We are so, so small in the scope of all things that are. We see the universe through our eyes that can see so little; even together, with all the great minds that have ever lived, we know scant about what You have done and are doing and will continue to do in the universe. Help us to grow our world view so that we can see and understand Your ways in greater depth. Challenge us beyond what we think we know and see, and remind us that You are the Creator of the earth, the sun, the stars, the galaxy, the entire universe, and so much more beyond what we know and experience. In the name of Christ, who comes from You to guide us on the way. Amen.

READ Acts 16:16-34

 

2 stories where Paul and Silas “eternally save” 2 Philippians, but perhaps put them in more immediate risk, because they are upsetting the accepted “order” of things.

 

The apostles are in Philippi, living at Lydia’s household, and preaching in a “socially acceptable” manner – ie. they are tolerated by the authorities.

 

Provoked by slave-girl, they cure her – and upset the economic system that exploited her:  “spirit of divination” – possessed by a spirit or snake (symbol of God Apollo)

 

Verse 17 Her slavery/exploitation is contrasted with apostles’ slavery/freedom to God.

 

Verse 19 the owners haul the apostles into court in the marketplace stating they are Jews, encouraging Romans to what is “unlawful”  (liberate slaves? Call Jesus “Lord”?)

 

Usually outsiders disrupting order would be beaten and thrown out of the city, but Paul and Silas are put in prison – what was it that made them such a threat?

 

The prison story includes earthquake, cells popping open, but no one escaped or injured.  The guard so relieved, he finds salvation and honour in Paul and Silas’ way.

 

Later, Paul demands a public apology, as a Roman citizen. (But they are still told to leave and not come back!)

 

The word “Kyrios” appears many times in the passage:  slave-owners are “masters” and the foundation that support the ultimate master, Caesar  But the apostles proclaim Christ as master – followers of Christ are breaking down the traditional hierarchy.

 

Question for Reflection:  What does true “freedom” mean for you? Is faith something that “frees” or “binds” you?  How do you think the church is perceived?

 

READ Revelation 22:  12-21

(the lectionary verses are specifically 12-14, 16-17, 20-21 – check them out and see what was omitted… Verses of condemnation and punishment!)

 

The ending of Revelation is likely a collection of loose statements, not a logical flow, or argument.  It is the ultimate end point of the vision, where all the loose ends are tied in. 

 

Themes: 

 

Reward:  Christ is Alpha and Omega, the first and last letters of the Greek alphabet.  He returns with his reward and rewards the faithful.

Washing: earlier verse about washing in the blood of the Lamb, miraculously makes things white/pure/clean!  A metaphor for those who have stood firm, even died, in the face of persecution for their faith.

Tree of life: Christ the root and descendant of David – everlasting, nourishing fruit that gives life

Witness:  the mission of Christ and all followers – who is “my angel?”  John? 

Bright morning star:  Lucifer, in Latin – hasn’t that name been distorted?  Often what is good and what is good distorted is hard to distinguish!   Emphasizes choice, discernment, seeing below the surface

Bride:  the new Jerusalem, with the Spirit, calling Come!  - to Jesus?  Followed by the faithful who also invite him.  Then the invitation is extended to:

The thirsty, physically or spiritually

 

Closing words are words of assurance:  I am coming soon! 

 

Question for Reflection:

Is it assurance to us?  What images have been associated with Christ’s 2^nd coming?

 

READ John 17:20-26

 

The end of John’s long discourse in the upper room – where he tells the disciples “what they need to know” – John’s most significant teaching comes in the form of a prayer.

 

This is the message John directs toward future generations of believers.

 

Johannine community was still within Jewish synagogue, but likely being expelled, rejected, because they will not conform to the traditional beliefs.

 

Confrontation between “the world” and “the word” are very real for him and his listeners.  Not just Jewish opposition, but Roman, social, familial, economic forces that were squeezing the followers of Jesus, pressuring them to conform.

 

This is opposed to “the work of the Father”.  In order to have courage, they must be unified.  Not homogenous, but connected at the heart:  through the indwelling of God and Christ and Spirit.  Must have unity in order to witness effectively.

 

“Glory” is not about status over, or prosperity or success, but about recognition that the cross has been God’s way to redemption. 

 

The grief of that cross can only be transformed by love, which will unify them in Christ. 

 

Question for Reflection:

How can we speak about Christian love without sounding shallow or facile?  What things challenge us living like a truly loving community?

 

Closing Prayer:

O God: The kingdom of love is coming because:
somewhere someone is kind when others are unkind,
somewhere someone shares with another in need,
somewhere someone refuses to hate, while others hate,
somewhere someone is patient - and waits in love,
somewhere someone returns good for evil,
somewhere someone serves another, in love,
somewhere someone is calm in a storm,
somewhere someone is loving everybody.
Is that someone you, O God?  Is that someone me? 

Is that someone us, working together?

In caring for one another, may we be untiring.
In sheltering one another, may we be strong.
In holding one another, may we be tender  - O God, make it so.  Amen

Readings for April 28 2013

It might be Lydia, from the reading in Acts, or it could be New Jerusalem, adorned as a bride in Revelation, or perhaps any of the UCW whom we are celebrating on Volunteer Appreciation Sunday at Rideau Park.  Take a moment to think about the women you would celebrate, by draping them in your finest purples, lavenders, violets, indigo.  then centre yourself in prayer:

You spoke light into the darkness:

light to dispel the gloom,
light to form the day,
light to reveal creation’s palette,
vivid, extraordinary colours
that glanced and danced upon the face of the earth.

You came as light of the world:

light to shine in the shadows,
light to point out the path,
light to pierce hearts caught in division, disharmony
that failed to see uniqueness and unity.

You call us to be light in a dark world:

light to lead people home,
light to challenge injustice,
light to weave a pattern,
that blends and shapes humanity together. Amen.
 

Easter 5C, but we switched the first reading with next week …

The new community of Jesus’ followers is trying to figure out who it is, what the boundaries should be, what this resurrection experience MEANS. 

In Easter, the OT passages become selections from Acts (except Psalms)

READ Acts 16:9-15

Background:  Acts 16:1-8

Paul has just left Jerusalem, where a “council” was convened to shape the various initiatives of early church.  Along the way he picked up Timothy – had him circumcised “because of the Jews who were in those places”! – and carried on to Macedonia (forbidden to go further East by the Spirit).  They regularly began their contact with communities they travelled to through the synagogue, so Timothy needed to be fully Jewish.

 Paul’s intention was to go north (by land) to Bithniya(Turkey, Armenia) and continue the mission in that direction – but he was blocked from Mysia “by the Spirit”, so went to Troas, where…

In verses 9-12:  Paul’s dream/call to Macedonia leads him to Europe, unexpected opportunities.

Question for Reflection:  Have you ever felt you were being “blocked” by the Spirit?  Where did that take you?

Verse 11:  Philippi “a leading city” and “a Roman colony” – clues that tell us Philippi was strong in trade, so it had many multicultural influences, residents with deep foundations in their original faiths, with a layer of Roman rule over top!  It acted like a Roman retirement home for pensioned Roman officers!

3% elite
25% landowning farmers and pensioned officers
45% skilled workers, merchants
27% the poor (20% slaves)

Paul’s Sabbath observance took him to the river – was he no longer welcome at the synagogue? 

The river was a gathering place for people with Jewish roots or interest, but not comfortable or welcomed at the synagogue.  Disabilities, poverty, family conflict, lifestyle, heritage… “we supposed there was a place of prayer.” 

Verse 14 suggests that Lydia was interested in Judaism “a worshipper of God(Yahweh)”, but who was not comfortable in the synagogue – she had wealth, power, but perhaps not the blood lines to be welcome there.  She heard Paul’s message and was “converted”.  She brought her household with her, and offered Paul and Timothy a base in Philippi. 

Question for Reflection:  Do you feel comfortable in a church with a very different cultural background?  Do you think people without WASP background feel comfortable at RPUC?

READ Revelation 21:1-6

The book ends with “The New Jerusalem” (obviously not a follower of Paul, who always got in trouble there!)  Opposition to “the Lamb” is removed, dragon, beast, false prophet dispatched.  Like a happy ending, Jerusalem is a bride ready to marry the hero (God?)

Contrast with “Roma” the Roman goddess who characterized Rome’s glory and power, identified with the whore of Babylon, chapter 17.  Rome/Babylon signified exploitation, wasteful luxury by the rich and powerful.  New Jerusalem, the bride, embodies healing, restoration. 

Coded message to reject Roman imperialism, and have courage in the hope of true justice promised by God in the true faith (still within Judaism, but with Jesus/Lamb the clear messiah.)  There will be suffering in order to ultimately succeed.

“Behold, I am making all things new!” – prioritize your values, Jesus turns old view upside down.

Question for Reflection:  How can the message of hope in Revelation be twisted to suit the purpose of those who champion war or injustice?  How can it be redeemed?

READ John 13:31-35

THE love command in Christianity, base of Christian ethics, identity, community.
It’s a short passage with a lot of impact!
Set in the context of Jesus’ farewell passage:  a time of fear, betrayal, anxiety, despair. 

In verse 31, it is not exactly clear who is glorified, and how, or by whom.  The jist, however, is that Jesus’ life, for all its obscurity, suffering, misunderstanding is somehow “Glory” when turned over to God. 

John’s gospel uses the word glory/glorified 11+17 times – it is clearly more verb than a state of being (for Luke the glory is more than glorified)

-          Heavenly status/recognition of heavenly status by the world
-          And yet in John, it is always linked with the cross, and the irony
-          ie the process of getting the world to see/recognize the glory of the underdog

Divine presence – Jesus manifests the “Father” in a way beyond our grasp

Suffering=glory
Departure=arrival
Death =life
Obedience=freedom
Witness=mystery

Question for Reflection:  Can love be commanded? 

Closing:  Psalm 148, by James Taylor Everyday Psalms

 

 

Readings For April 21- Easter 4 - Good Shepherd Sunday

Acts 9:36-43  •  Psalm 23  •Revelation 7:9-17  •John 10:22-30

Acts 9:36-43

Peter is visiting people who are already Christians (near modern Tel Aviv). In Lydda, he has healed a paralyzed man (Aeneas); he has said to him “Jesus Christ heals you”. Now he visits Joppa. “Tabitha” (v.   36, an Aramaic name) and “Dorcas” both mean gazelle. Luke often emphasizes helping the poor in his narrative. This story echoes the story of Elijah reviving the widow’s son; Peter’s action here is in continuity with the Old Testament and with Jesus’ acts of healing, especially of Jairus’ daughter.  Christian “widows”  generally devoted their time to good works. As was the custom, people wept openly when someone died. The widows remember Tabitha’s help to many, in sewing inner garments (“tunics”) and cloaks for them. As did Jesus, Peter gets peace and quiet (here, by sending the mourners outside. With the help of the Holy Spirit, Peter commands Tabitha to rise, be brought back to life. In Aramaic, his command to her sounds like Jesus’ words to Jairus’ daughter: talitha koum. Peter shows members of the Christian community that Tabitha is alive again; God’s action through him leads many to faith. We do not know whether “Simon”  is a Christian. He is a “tanner”, a person Jewish law considered defiled, for he worked with animal carcasses, which were ritually unclean. Peter has begun to disregard Jewish practices.

• Tabitha is a community pillar. She is person of little status in the world, but of great status in her community, among those in need. Who are the pillars you see in the world around you? Who is unknown to the world but appreciated locally?
• A tanner is an unclean person. Who is unclean in our society? Who is outcast? And what "unclean" people have you seen made welcome? 
• Have you ever witnessed a miracle? Someone restored to health? Someone being welcomed in? Something unexpected and welcome?

Psalm 23

In the ancient Near East, the king was seen as shepherd and as host. God faithfully provides for, and constantly cares for, his sheep. He revives our very lives “soul”, and guides us in “right paths”. Even when beset by evil (“darkest valley”), we have nothing to fear. God’s “rod” (a defence against wolves and lions) protects us; his “staff” (, for rescuing sheep from thickets) guides us. The feast  in verse 5 is even more impressive, for it is in the presence of his foes. Kings were  anointed with oil (a symbol of power and dedication to a holy purpose.) The psalmist trusts that God’s “goodness and mercy”  will follow (or pursue) him (as do his enemies) throughout his life. He will continue to worship in the Temple (“dwell in the house of the LORD”) as long as he lives.

• This is a beloved passage. What is your favorite image here? Shepherd? Table? Cup overflowing?
• Why is this passage so well loved? What message doe it convey?
• What images do you associate with God? Shepherd? Or another?
• What images of God do you find unhelpful?

Revelation 7:9-17

What will happen at the end of time? Will our persecutors be brought to justice? Will God really give us victory over death? These were important questions to early Christians. John is in the midst of a vision of God’s throne and the heavenly scene around it. He describes the scene using symbols, only some of which have meanings known to us. Around God’s throne are “twenty-four elders” (perhaps patriarchs and apostles), spirits, and “four living creatures” ( representing creation). These are symbols from the Old Testament. A “Lamb” (Christ) is the only one worthy to open a scroll perfectly sealed with seven seals, containing God’s plans for the end-time. Now, as each seal is opened, we learn of the events of the end-time.

Six seals are opened  :

  a “white horse” (6:2), 

  a “bright red” (6:4) horse presenting war;

  a “black horse” for death by famine, a time when basic foods will be very expensive;

  a “pale green horse” (6:8) standing for fear and death, a time of wide, but not total, devastation;

  a vision of the souls of those martyred for the faith, who ask: Lord, how long will it be before you judge, and render justice, on those who killed us? (6:10) Each soul receives a “robe” (6:11) of victory and joy, but must wait until all persecutors have been killed; and

  natural catastrophes on a huge scale (6:12), probably as vengeance for the martyrs’ deaths.

At that time, the self-centred will seek refuge, for the Lamb will judge them . Chapter Seven contains two visions, telling us that God’s people will be safe from these horrors. The end-time will be delayed until the godly, both Christians and Jews, have been marked with God’s seal, protection from the destruction to come. The second vision, our reading, tells us that Christians will survive the troubles.

“Palm branches” , a sign of victory and thanksgiving, were strewn on the road during victory parades. The whole court of heaven join the “great multitude” , the elect, in praising God, in triumph. Then: the elect are the members of the Church who have remained faithful through the end-times (“great ordeal”); they have received the gift of Christ, (purity, sinlessness), through his death (“made them white in the blood of the Lamb”). So they ceaselessly celebrate a celestial liturgy in God’s presence, protected by him. Verses 16 and 17 tell of their happiness, using metaphors from previous books of the Bible. Christians will no longer suffer.

• Heaven seems like a big worship service? Is that appealing? Do you have a favorite image of the life to come?
• What in the world now needs to be brought to justice? Or made right?

John 10:22-30

Jesus’ claim to oneness with God and pre-existence with him  has aroused some listeners. Some think he is demented but others doubt it, for he heals . Later, at Hanukkah , Jesus is in a cloister in the Temple grounds (“the portico of Solomon”,). They ask whether he is the “Messiah” , the one whom Jews expected to come to establish a godly kingdom. To understand the answers he has given requires faith – which they lack. His  actions (“works”) show who he is. To those who do believe, who are his “sheep”, he gives “eternal life” and assurance that they will not be condemned to annihilation at the end-time. He will ensure that they remain his. What his Father has given him is a “command” : that through his voluntary sacrifice on the cross and return to life he will bring his “sheep” (followers) to oneness with both the Father and the Son .

• The Jews of Jesus day hoped for a messiah? Do we? Who are we waiting for? What are we hoping for today?
• Australia has 5.2 sheep per person. New Zealand has 20 sheep per capita. Here we have fewer sheep.Do you resonate with the image of Jesus as good Shepherd? What do we know of sheep and shepherds? What is essential in the Biblical image that we would want to remember?

Readings for March 24 Palm Sunday

Take a moment to imagine yourself a pilgrim on the streets of Jerusalem - will you get caught up in the excitement?  The betrayal?  The fear?  The faith?

Holy God, come through the gates of every city

Where the people wait for you in hope of love and justice.

Come with joy and bring peace deep enough to last forever!

And when the cheers turn to jeers, and the cry Hosanna fades away,

Forgive us for turning away from you like the crowd long ago.

For this is your doing, marvellous in our eyes.

God’s love endures forever!

 

The lectionary offers us a choice between 2 themes:  Palms or Passion?

 

In many Catholic/Anglican churches the service is simply reading the whole gospel right up to the death of Jesus. In reformed churches, the emphasis was traditionally letting the week unfold.

 

How do we give people the real story, and a sense of the whole without speeding things up or anticipating the ending?

 

Read Luke 19:28-41     TRY TO LISTEN WITH NEW EARS!

 

How is Luke’s account different from what you expected? Did you notice what is missing from Luke’s account?  (Hosanna, palms)

 

Luke emphasizes the traditions around king returning from battle, Romans – the author is more at home in the Greco-Roman tradition than Jewish temple.

 

In verse 31, Jesus makes a strangely prophetic request - did Jesus physically pre-arrange it or did he just trust that God would provide?

 

To simply say:  “the lord has need of it” begs the questions - what are we willing to part with?

 

Verse 37 doesn’t mention crowds - who was doing the praising?  Just 12 disciples?  Or does disciples mean more than 12?

 

In verse 40, where stones will shout out – Jesus reflects a truth about God - that God does not rely on us alone – all creation is part of God’s mission.

 

Jesus weeping over Jerusalem - Jerusalem’s legacy – is it a holy city or the place where prophets are destroyed?  Ambivalence about a place that is both holy and scene of violence.

 

Luke’s main theme is that “Jesus is King” - but not a worldly king.. Jesus could have had all the priveleges, but chose justice instead - criticizing institutional faith, criticizing Rome.

 

Power, popularity, prestige was an instrument to manipulate others.  But humility, servanthood, working from within brings human dignity to the lowest social groups.

 

It is interesting that this parade is found in the same chapter as Zaccheus - who is Jesus’ ministry directed at?  Not the comfortable but the outsiders. 

And the Parable of the talents is about risking, and being faithful with what we have.

 

Read Isaiah 50:4-9a TRY NOT TO THINK AHEAD TO JESUS!

 

Two levels of understanding:

 

1)OT - Isaiah is someone who has suffered to do God’s work. Israel has been like a servant nation to God they also suffer persecution from other nations (and even their own kings!)

It was probably written at time of exile - time of suffering for Jews in Babylon.

 

2)NT - Jesus has been consistently identified with Isaiah in his prophetic, suffering role

What does it say to us as followers of the servant king?

 

Verse 4 “the tongue of those who are taught”: He has been given power beyond himself “to sustain the weary” - not just speaking for but hearing the voice of God. 

 

How well do we speak or listen?  We’re usually good at one or the other!

Risk for our faith?

 

Verse 5 – not rebellious - accepting suffering (for the greater good?)  This is a message that has been misused.and manipulated to keep people under the thumb of abusers.

 

Verse 7 - the Lord helps me (sense of God’s presence) - confounded (other translations?) confusion/ afraid/insulted/ashamed.

 

The prophet set faces like flint – which has the strength of rock and yet easily shattered or made sharp. 

 

Verse 8 - the strength of two together - not a rescuer but a companion.  Who is “we?”

Faith is not innoculation against evil, but the "treatment" to give us quality (depth) of life.

God writes the last chapter of every story.

 

 

READ Psalm 118: 1-2, 19-29

 

In its ancient Jewish context, Psalm 118 was most likely an entrance liturgy to the Temple, used at the festival of Passover. It proclaimed God's deliverance from Egypt and, later on, from the Exile. The Psalm was a liturgical script, complete with speaking parts for leaders and congregation. One can hear the jubilant call and response in 118:2-4: "Let Israel say, 'His steadfast love endures forever.' Let the house of Aaron say, 'His steadfast love endures forever.' Let those who fear the LORD say, 'His steadfast love endures forever.'"

 

LOOK at the part that is left out by lectionary verses 3-18. They speak of distress, of fear, of God’s rescue.  Christians will see in the movement from humiliation to exaltation a foreshadowing of Jesus... His rescue from death is a new exodus and a fresh sign that God's steadfast love endures forever...

 

New Testament writers used Psalm 118 "as a means of understanding and articulating the significance of Jesus."³ (See Matthew 21:42; Acts 4:11; 1 Peter 2:7.) Christians have long read this Psalm with Jesus in mind.

 

But in its original context, the priests and people processed into the Temple singing it. The approach to the Temple culminates in verse 19, "Open to me the gates of righteousness..." and the condition for entrance is given in verse 20, "The righteous shall enter through it." The physical movement begins outside the Temple, progressing inside and all the way to the altar. The people express their faith that since God has saved them in the past, God can be trusted in the future (verse 25).

READ Philippians 2:5-11

 This passage turns up several times in the lectionary – it is the essence of the gospel! 

It has been woven into Paul’s letter, but is perhaps one of the churches oldest hymns?

Letter to Philippians written about 61 AD, so it is likely that this passage is even older.  Its theme is unity not to let small divisions separate them, have humility and admit mistakes. 

In verse 3 “do nothing from selfishness/ count others better than yourselves”.  Early Christianity will find unity if they remember the character, humility of Jesus.

The theme of the hymn is emptying oneself, listening to God, even to the cross.  It is very similar to Isaiah’s servant song, it reflects the choice/sacrifice of faith. 

In verse 6 Paul cites Jesus “in the form of God” (Christ/logos/part of creation) but not Son of God!  Status is not something to be “grasped” “exploited”.  The Greek word for “robbery” – taking something that belongs to God.

Verse 7 “therefore God exalted him ...” Jesus is not so much rewarded but made the model.

The themes are similar to a homage given to Caesar “every knee shall bow down”. 

God the Father” (whose? Jesus’ or humankind?)

 

Closing Meditation – based on a reflection by Joan Stott

Gates make an interesting statement! I live in an area where there used to be low fences with low gates. After a few years, the gates were removed, because they were simply being left open all the time. But now, high fences and locked gates are becoming the “fashionable” norm, sending distinct messages of privacy, exclusion and even hostility. When the first such fence was built in my neighbourhood, my children describe even it to this day as “Fort Knox”, and its owners live up to the implied reference!

In many places it is popular to live in “gated” communities, as a way of controlling crime, or perhaps contact between the haves and have-nots.  What does it mean to you that God opens the gates to you?  To others?  To the desireable and the undesireable?
 

What does it mean to you to open the gate on your heart to God?