Finding the Lessons

I try to post well in advance of the upcoming Sunday.

You will want to scroll down to find the bible study for the lessons closest to the upcoming Sunday.

The blog will be labeled with proper, liturgical date, and calendar date.

You also can simply search below by entering the liturgical date, scripture, or proper. This will pull up all previous posts.

Enjoy.

Search This Blog by Proper and Year (ie: Proper 8B or Christmas C or Advent 1A)

Monday, October 27, 2014

All Saints A November 1


Most Churches will Move ALL Saints Observance to Sunday


Quotes That Make Me Think for All Saints

"What would it mean if we honored those whom God honors? What would happen if we stopped playing all of our culture's games for status and power and privilege? What would it cost us if we lived more deeply into justice, and mercy, and humility?"

Dylan's Lectionary Blog, Epiphany 4, 2005. Biblical Scholar Sarah Dylan Breuer looks at readings for the coming Sunday in the lectionary of the Episcopal Church.


Jesus saved for last the ones who side with heaven even when any fool can see it's the losing side and all you get for your pains is pain. Looking into the faces of his listeners, he speaks to them directly for the first time. "Blessed are you," he says.

You can see them looking back at him. They're not what you'd call a high-class crowd—peasants and fisherfolk for the most part, on the shabby side, not all that bright. It doesn't look as if there's a hero among them. They have their jaws set. Their brows are furrowed with concentration.

"Beatitudes," Frederick Buechner, Beyond Words.


General Resources for Sunday's Lessons from Textweek.com

Prayer

Almighty God, you have knit together your elect in one communion and fellowship in the mystical body of your Son Christ our Lord: Give us grace so to follow your blessed saints in all virtuous and godly living, that we may come to those ineffable joys that you have prepared for those who truly love you; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.

Great is the multitude, God of all holiness, countless the throng you have assembled from the rich diversity of all earth's children.  With your church in glory, your church in this generation lifts up our hands in prayer, our hearts in thanksgiving and praise.  Pattern our lives on the blessedness Jesus taught, and gather us with all the saints into your kigndom's harvest, that we may stand with them and, clothed in glory, join our voices to their hymn of thanksgiving and praise.  We ask this through our Lord Jesus Christ, your Son, who lives and riegns with you in the unity of the Holy Spirit, God for ever and ever. Amen.

From Prayers for Sunday and Seasons, Year A, Peter J. Scagnelli, LTP, 1992. 

Some Thoughts on Matthew

Oremus Online NRSV Gospel Text

Resources for Sunday's Gospel

This week most congregations will be celebrating All Saint's Day.  Yet, as we we do so we attempt to weave a major Feast of the Church into the Scripture from Matthew.

I want to step back and take a look at Matthew first; then see how we might allow the scripture to speak to our Feast.

As we look at Jesus’ ministry, it is important to see that there is a framework at work in Matthew.
In the first chapters of the Gospel of Matthew we see that the individuals who come in contact with Jesus do not have to do anything, Jesus is not teaching about discipleship, he is not charging them to reform the religion of the time -- he is simply giving of himself.

Jesus is intentionally offering himself to those around him. The people in the first chapters of Matthew and in the Sermon on the Mount receive Jesus; this is the primary interaction taking place between those following and the Messiah himself.

Jesus is giving of himself to others.

The Sermon On the Mount begins in Chapter 4.25 and the introduction runs through 5.1. We are given the scenery, which is the mountain beyond the Jordan (previous verse). This continues to develop an Exodus typology which is the foundation of Matthew’s interpretive themes in these early chapters. It follows clearly when one thinks of the passages leading up to this moment: the flight from Egypt, baptism and now the Sermon on the Mount. In Matthew’s Gospel the first five chapters parallel the Exodus story. So, Jesus now arrives at the mountain where the law was given.

The structure of the following verses are beautiful and I offer them here so you can see how they play themselves out in a literary fashion (5.3-5.10).
5.3 Inclusive Voice: Theirs is the Kingdom of heaven.

5.10 Inclusive Voice: Theirs is the kingdom of heaven

5.4 Divine Passive Voice: They shall be comforted

5.9 Divine Passive Voice: They shall be called sons of God

5.5 Future Active Voice with Object: They shall inherit the earth

5.8 Future Middle Voice with Object: They shall see God

5.6 Divine Passive Voice: They shall be satisfied

5.7 Divine Passive Voice: They shall have mercy
Matthew uses these formulas and structures throughout the Gospel.
Scholars tell us that the classical Greek translation illustrates the pains that Matthew took as he rewrote Luke’s and Q’s Beatitudes to create the parallels we see. Matthew also writes so carefully that when he is finished, there are exactly 36 words in each section of the Beatitudes (5.3-5.6 and 5.7-510). This combined with the parallels highlight the two sections that must have been meaningful to the church at Antioch (comprised of those who have fled persecution).
5.3ff describes the persecuted state of the followers of Jesus

5.7ff describes the ethical qualities of the followers of Jesus that will lead to persecution

This view is taken from the work of Allison and Davies in their hallmark text on Matthew's Gospel, volume 1.

It is easy to see here in the Beatitudes offered by Jesus that these words are blessings, not requirements. The teachings therefore are words of grace.

In the initial teachings of Jesus’ ministry, healing comes before imperative statements, here Jesus preaches that grace comes before requirements and commandments. This is a perennial Christian teaching: one must receive first before service.

The difficulties required of followers of Jesus presuppose God’s mercy and prior saving activity.

The Beatitudes are clear that the kingdom of God brings comfort, a permanent inheritance, true satisfaction and mercy, a vision of God and divine son-ship. This may be Matthew’s most important foundation stone within the salvation story. We are given, through grace, our freedom to follow.

We are like the Israelites and sons and daughters of Abraham, delivered so we may follow and work on behalf of God.

The Beatitudes also are prophetic as in the passage from Isaiah 61.1. Jesus is clearly the anointed one. Jesus is the fulfillment of the Old Testament prophecy from Isaiah, bringing Good News to those in need. Furthermore, the words of Jesus are the result of the prophecy and so they set him apart from all other teachers.

The beatitudes then are also words which not only promise Grace to the follower, they fulfill the prophetic words of the old message from Isaiah: Jesus was meek (11.29; 21.5), Jesus mourned (26.36-46), Jesus was righteous and fulfilled all righteousness (3.15; 27.4, 19), Jesus showed mercy (9.27; 15.22; 17.15; 20.30-1), Jesus was persecuted and reproached (26-7). The beatitudes are illustrated and brought to life in Jesus’ ministry, they are signs that he stands in a long line of prophets offering comfort to God’s people, and he is also clearly the suffering servant who epitomizes the beatitudes themselves. Origen wrote that Jesus is offering this grace he fulfills and embodies his own words and thereby becomes the model to be imitated.

The Beatitudes are words of proclamation. Are we in a place where we can articulate Jesus’ story and life as a fulfillment of God’s promises to his people? God's promise to me personally?

The Beatitudes are words of mercy. Are we in a place where we can hear Jesus’ words for us? Have we allowed ourselves to be saved before we begin to work on Jesus’ behalf?

The Beatitudes are words of care for the poor. Are we in a place where we can hear Jesus’ special concern for those who are oppressed in the system of life? Are we ready to follow him into the world to deliver his people imitating the work of Moses and Jesus?

As we reflect then on the Feast of All Saints it is more clear how this passage might speak to the church. We understand the saints of the past (holy and common) and the saints of today, along with the saints of tomorrow to be those who in their lives offer us a vision of this grace, mercy, and vision for God's special friends - the poor.  Who are the ones we look up to from the past?  Who are the one's in our life today?

Can we see the potential of saints yet unknown to us already out int he world working and serving? Can we be open to the next saint who is yet to cross our path and offer us a vision of the kingdom of God?

Excerpt from Holy Women Holy Men

In the New Testament, the word “saints” is used to describe the entire membership of the Christian community, and in the Collect for All Saints’ Day the word “elect” is used in a similar sense. From very early times, however, the word “saint” came to be applied primarily to persons of heroic sanctity, whose deeds were recalled with gratitude by later generations.

Beginning in the tenth century, it became customary to set aside another day—as a sort of extension of All Saints—on which the Church remembered that vast body of the faithful who, though no less members of the company of the redeemed, are unknown in the wider fellowship of the Church. It was also a day for particular remembrance of family members and friends.

Though the observance of the day was abolished at the Reformation because of abuses connected with Masses for the dead, a renewed understanding of its meaning has led to a widespread acceptance of this commemoration among Anglicans, and to its inclusion as an optional observance in the calendar of the Episcopal Church.  (page 664)


"It may be significant that this text is full of indicative verbs, not imperative."
Commentary, 1 John 3:1-7, Brian Peterson, Preaching This Week,WorkingPreacher.org, 2012.

"The church's integrity wells up from, and is channeled by, God's calling (3:1b; 3:3). To be a saint is to live in the same love by which God has loved us (3:16-18; 4:7-12)."
Commentary, 1 John 3:1-3 (All Saints A), C. Clifton Black, Preaching This Week,WorkingPreacher.org, 2011.

"We get Christian hope confused when we think that our hope is based on now nice we are, or how well we behave, or on some hidden piece of us called 'the soul' that will survive through death and destruction."
Commentary, 1 John 3:1-7, David Bartlett, Preaching This Week,WorkingPreacher.org, 2009.

In this letter from the Johannine community we understand that they take seriously their familial ties with God. they are the followers of God and are to be called the "children of God”. God loves them and Christ as Savior of the world has unleashed that love and it now claims them. They are God's children.  

New Testament scholar David Bartlet writes:
...John's Gospel points to a future hope. Sometimes that is a kind of individual future hope: "In my Father's house are many dwelling places... I will come and take you to myself" (John 14:2-3). At other times, there seems to be hope more like what we find in 1 Thessalonians, i.e., hope for a general resurrection at the end of time. "Do not be astonished at this; for the hour is coming when all who are in their graves will hear his voice and will come out -- those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation" (John 5:28-29).

The author reminds the readers that Jesus was not listened to in his own lifetime and so it is unlikely that his children will be listed to... nevertheless, they are his children now and in the future. There is an understanding that what they experience now is only in part what they will experience once they are unified with God in his kingdom.  They do not know what that will be like but as his children they have a sure and certain hope.

So, the author tells the reader, live a virtuous life.  Live an ethical life.  Be like God - good and pure.  Now what is important here is that we are not simply talking about a set of words that we interpret through our own lens. We must, we must, understand that for John and his readers in the community to be good and pure is to be like God who loves.  We are to love. Love love love love - Christians this is your call...as the old song goes.  I like how Loader (one of my faves) says it:
It is not about how many morality boxes we can tick to qualify ourselves as righteous or as a child of God. It is about whether love flows. Here, too, it is not about how many acts of love we summon up our energies to perform - ticking the goodness boxes, but how much we open ourselves to receive the love which God gives, which in turn flows through us to others. Love gives birth to love. Later the writer will speak of our loving because we were first of all loved by God (4:19). The author might say today: no amount of doing good deeds and no amount of having impressive spiritual experiences will count for anything if it is not connected to a real change that is relational. It may be cosmetic goodness and religion, but without that love it is nothing much. Paul made much the same point in 1 Corinthians 13.
We are saints and children of God because God makes us so...we are loved. We are the be-loved of God.  And our response to this be-lovedness is to in turn love others.  This is the chief if not the primary work.  How we doing with that I wonder? I wonder how God thinks we are doing with that?

I think rather than pointing a finger at our people and telling them to love more. Giving them new boxes to check and new tasks to fulfill...perhaps we might simply begin by loving them and by telling them that they are loved. Tell them you love them. Tell them they are loved. By all means, please, tell them God loves them. 



Proper 26A/Ordinary 31A/Pentecost +21 November 2, 2014

Quotes That Make Me Think


"To what extent their positions were shaped by the social and economic status of their members, and to what extent those positions stem from particular readings of Torah, we can never know for certain. Suffice it to say that we heirs of Matthew's community soon adopted the culturally more comfortable view that this text is opposing."

Commentary, Matthew 23:1-12, Sharon H. Ringe, Preaching This Week, WorkingPreacher.org, 2011.

"The bottom line for Paul, as for Jesus, is that none of us should be treated a certain way in Christian community because of blood ties. ALL of our relationships are defined first, last, and always by our relationship as children of one God."

Dylan's Lectionary Blog, Proper 26. Biblical Scholar Sarah Dylan Breuer looks at readings for the coming Sunday in the lectionary of the Episcopal Church.

General Resources for Sunday's Lessons from Textweek.com

Prayer
Reveal to us the beauty of your image in each of our brothers and sisters, so that, respecting every person as our equal in your sight, we may show not only in words but in deeds that we are disciples of one Master, Jesus Christ, your Son. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.

From Prayers for Sunday and Seasons, Year A, Peter J. Scagnelli, LTP, 1992.


Some Thoughts on Matthew 23:1-12

Oremus Online NRSV Gospel Text

Resources for Sunday's Gospel

We continue our "dialogue" with the religious authorities of Jesus' day in this passage.  I pause here again to warn the preacher to be careful to remember our Abrahamic family and our healthy relationship with our Jewish brothers and sisters.  Words can easily be used to create a division between us and can even more easily lead to continued hatred.  Furthermore, historically we need to recognize that while Jesus is speaking to these groups; these groups really are the leaders and religious authorities of Matthew's time - some 40 years later.  

Leaning into the text we tease out Jesus' important teaching.  Honoring the role of the religious teacher he tells the people to clearly hear the words and teachings about God.  One can imagine these teaching are about the importance of life lived in God and how the body itself, animated by the soul, is for encountering God as is all of domestic life.  Teachings that would have been normative in the tradition of the day.  That being said though Jesus then offers a very clear distinction between listening and acting.  

A rule for Christian community is being laid out before us; so don't get hung up on the foil of leadership being used.  The message is clearly for us.  The message is for those who hear Jesus' teaching. The message is for those who wish to follow Jesus and live in a community of disciples. 

Disciples of Jesus are to listen and follow the Gospel imperatives.  We are not to be a people who are more interested in getting others to follow while we remain hypocrites of our own teaching.  You can spend a lot of time getting it right and telling others how to get it right - and still miss the piece that is of the utmost importance to God - love. It is this very real piece that seems to me to be essential to Matthew as it is certainly repeated in different ways throughout the Gospel.  Transformation begins with the individual in relationship to God in Christ and it is the transformed life lived (not hypocritically avoided) that is the most powerful witness to the Gospel -the Good News of Jesus.
4They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. 5They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. 6They love to have the place of honor at banquets and the best seats in the synagogues, 7and to be greeted with respect in the marketplaces, and to have people call them rabbi. 8But you are not to be called rabbi, for you have one teacher, and you are all students. 9And call no one your father on earth, for you have one Father—the one in heaven. 10Nor are you to be called instructors, for you have one instructor, the Messiah. 11The greatest among you will be your servant. 12All who exalt themselves will be humbled, and all who humble themselves will be exalted.
We cannot read this passage without understanding that we are to be transformed by our relationship with God. Our bodily, physical, spiritual, soulful encounter with God. That we are to have as intimate a relationship with God as Jesus did; who called him Father.  That we are to have only one teacher and that is the Messiah - Jesus Christ. And, we are to act out his teaching. We are in the words of C.S. Lewis to become little Christ's in the world - so intimately tied are we to the Godhead. Our wills and our lives are to be shaped and informed by our relationship with God in Christ.

In Lauren F. Winner's book Mudhouse Sabbath she talks about the ancient sabbath rule that a blind man is not to light a candle on the sabbath.  One wonders, she muses, why a blind man would need to light a candle.  She then goes on to relate a story about a rabbi who walking down the street in the evening comes upon a blind man making his way with a torch through the night. He stops and asks him why he is doing this (with the assumption perhaps we all make which is he needs no light).  The blind man says, it is so that others will see me.

It is funny how what you are reading engages a conversation in your heart and mind with the scripture for the week. As I read that I thought of this Sunday's passage and the reality that the light of Christ so burns inside of us that when we are attentive to our own transformation; when we polish the lens of our own spiritually disciplined life the light of God shines more brightly about us.  

Chris Webb of Renovare reminded us recently at clergy conference that outreach and service always flows out of our relationship with God and it's health and vitality.  So too does Jesus caution. It will not be the phylacteries and fringes we wear, it will not be where we sit, or our titles of ministry that will reveal the Son of Man to the world. Rather it will be our deep relationship to him which in turn creates in us a servants heart enacting Christ's work in the world around us.

What a brightly burning torch would burn should our episcopal church family take up the challenge for renewed relationship with Jesus.  

Some Thoughts on 1 Thessalonians 2:9-20


Paul continues from where he left off in our last reading last week. He is defending his manner of planting the church and he is telling those who read the letter that they must work as hard as he did.  They must give equal time to the work that they do to make a living and the work they do in proclaiming the Gospel.  Like Paul, he urges them to spend time tent making and then time on the proclamation of the Good News.

He encourages them to walk in the ways of Christ. To be nourished and to nourish others.

Then he reminds them that it was not hard work that saw the seeds of the Christian community grow it was the Spirit.  Paul says to them do not think that by shear hard work and labor you will bring in the kingdom and grow your community. Instead known and remember that it is the good news rooted in you from God and he authority God places in you that is even now doing the work.

I am struck at how often we think and feel like we are the ones doing the work. Don't get me wrong I work hard. You work hard.  What I am saying though is that when we work as hard as we do it can easily begin to feel as though we are the ones doing all the work, we are the ones who deserve the credit, we are the ones who need to be recognized. I think this short passage reminds us that there is more here than our efforts alone. God is working his purposes out in us and in others. There is in fact a whole lot going on that is God's work and God's spirit.

Monday, October 20, 2014

Proper 25A/Ordinary 30A/Pentecost +20 October 26, 2014

Quotes That Make Me Think


"It leaves each generation with a new challenge: how do we speak about God in Christ in a way that communicates the essence of the good news to people in our culture?"
"First Thoughts on Year A Gospel Passages in the Lectionary," Pentecost 19, William Loader, Murdoch University, Uniting Church in Australia.

“Being a Christan is less about cautiously avoiding sin than about courageously and actively doing God's will.”
Dietrich Bonhoeffer


General Resources for Sunday's Lessons from Textweek.com

Prayer

Drive from our hearts the idols this world worships, money, and power, privilege and prestige, that we may be free to serve you alone, and, by loving our neighbor as ourselves, may make your Son's new commandment of love the law that governs every aspect of our lives. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.

From Prayers for Sunday and Seasons, Year A, Peter J. Scagnelli, LTP, 1992.


Some Thoughts on Matthew 22:34-46

Oremus Online NRSV Gospel Text

Resources for Sunday's Gospel

I have decided that the world would truly be better off if people (including myself) would follow this very basic rule - this summary of the law given in this passage.

We spend a lot of time trying to figure out how we are to follow Jesus and what it is that we are supposed to be doing. Truth is it is not that difficult.

We are to: love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets.

In Paul's letter to the Galatians he claims that the summary of the law is from Leviticus 19:18: "You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbour as yourself: I am the Lord." This passage is the most often used passage in the Gospel of Matthew and here in Jesus' teachings we see it once again reflecting what was an essential ingredient in Jesus' own teaching and in the teaching of the early church. (Allison/Davies, Matthew, 247ff) This statement fulfills the moral commands of the whole of the Decalogue from the rabbinic perspective and so we see that Jesus continues this teaching yet with a few changes.

Just as Jesus broadens the family of Abraham with a Gospel mission to all people; so too does he broaden the burden of the Decalogue's teaching beyond the neighbor who is family to include all people. His command is one that is universal. The Christian in fulfilling all righteousness (as did Jesus) must love all people and work for their well being. This is the very core of what it means to be a Christian - to love others and work for their well being. The mission of the Gospel is a message for all people and our love for neighbor is to be an action to all people. Just as Jesus came into the world so we are sent with all power and authority to love all of his who are in the world.

The other piece of Jesus' teaching which is important is his understanding that the measure of our love for others is a measure revealed of our love towards God. In other words, so connected is God to all the people of his creation, that one cannot measure your love of God without the measurement of your love for all people.

To love God with all that we are and all that we have is ultimately incarnated in our love for ourselves and the people in our lives and whom we meet.

So why is it that the reality is that we can all name people, indeed we can convict ourselves (I can convict myself) for a lack of love of God based upon my lack of love for my self and my neighbor. The reason is quite simple and that is that we just flat out don't love God and we don't love our neighbor more than we love our self. The age old truth about human anthropology is this - we just are bound and determined to create the world in our own image, run things for our own self-service, and insure that we are cared for first and last over and above the needs of everyone else. Sure on my best days I can do okay on this love others bit. We should cut our selves some slack...I mean we do a lot of good work as a community and I know a lot of saints of God who do amazing service in the name of God. That is true. But mostly we serve ourselves. It is true. And, we should own it.

Our world and our church runs on the notion that we can create laws and ordinances, canons and policies, that will guide the human being into right action.

We believe in our own needs so much that we universalize them pretending they are God's desires for us and God's desires for our neighbors.

What is the solution, like the pietist I say measure in the privacy of your own heart your life and actions and words (including emails) towards others. Set a rule of life which offers opportunity to reflect on how you are doing. Get into an accountability group of some kind and see a spiritual director or seek the guidance of clergy. Your rule should also include confession. Take stock and confess honestly how you have fallen short. Only by doing this will you have the ability to reflect on opportunities to more carefully live into the virtue of Jesus' directions. Only then will you rest upon the Grace of God and Jesus Christ for the strength to try again. Go to church and place yourself in the presence of the God you love and see there in the community others struggling to love themselves, love others, and love God. Join in a bible study and discern you ministry and what God would have you do.

Most of all act. Do outreach. Serve the poor. Help your neighbor. Look for opportunities to do something good for someone every day and don't tell anyone about it. That is one of the best take aways from my years in Alanon. Do something good, help someone, and don't brag about it. Begin to see that your life is better when it is focused on others and helping others with their needs.

Allison and Davies write this about this passage, "Jesus' words fulfil the law and the prophets; religious duties are to be performed not for human approval but grow out of the intimate relationship wit the heavenly Father, out of love for and devoted service to him; and the neighbour is to be loved and treated as one loves and treats oneself." (247)

When I die I would hope the simple life of having loved my neighbor will be a measure adequate for my fellows to say I was a faithful follower of Jesus Christ; and for my God to see that I have worshiped him in all faithfulness.

Some Thoughts on 1 Thessalonians 2:1-8

Oremus Online NRSV Epistle Text

Resources for Sunday's Epistle

"As Christians, we are all community builders, not just the pastor, or the choir leader, or the theology student. Paul calls each one of us to interact with one another in our present Christian community with bold speech, personal integrity, and soul-sharing."
Commentary, 1 Thessalonians 2:1-8, Richard Ascough, Preaching This Week,WorkingPreacher.org, 2008.


"...we each need to be faithful stewards, loving mothers, and concerned and involved fathers."
A Compelling Example for Ministry, from An Exegetical and Devotional Commentary on 1 Thessalonians, by J. Hampton Keathley III at the Biblical Studies Foundation.

Paul is having a tough go of it in both his planting of churches in Philippi and in Thessalonica.  At every turn there is a stumbling block.  Yet his work and the work of the communities is fruitful and growing.  

He now encourages is growing community at Thssalonica and reminds them that the fruit that is being born from their efforts is fruit that arises because God is at work in their midst. It is God who is approving of their preaching the gospel and authorizing their mission.  It is not about popularity but about God's intentions coming into reality.
You yourselves know, brothers and sisters, that our coming to you was not in vain, 2but though we had already suffered and been shamefully mistreated at Philippi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition.3For our appeal does not spring from deceit or impure motives or trickery, 4but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts.
It is not a crafty message or tricks that draw people into this fledgling community but God and God's spirit. It is not about people feeling good about themselves or flattery that draws them in but the message of God's love and grace.

Paul then has that beautiful passage about being an emissaries of Christ.  That they are gentle and kind to those seeking God and a greater knowledge of him.  Their generosity and their own imitation of Christ is what is having an impact on the broader community. Sure, there are still people who proclaim them crazy and a charlatan. Paul and the community though are simply being faithful to the Gospel they received.
But we were gentle among you, like a nurse tenderly caring for her own children. 8So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.
Paul reveals in this passage that he truly loves them and cares for them.  A friend of mine once told me that when looking at a congregation and considering your life and ministry in their midst you have to ask yourself do you, can you, love them. I think there is something important in that idea - something quite pauline.  What would our churches be like if we loved the people within as well as the people without.  

I learned a long time ago that it is much more important to tell people you love them than it is to hear that you are loved.  It is an amazing thing and I have tried to look at those given into my care and to love them. To be gentle. Sometimes I have failed miserably! Oh my and what a mess.  But in those instances where I have loved far more greater things have happened.

Monday, October 13, 2014

Proper 24A/Ordinary 29A/Pentecost +19 October 19, 2014

Quotes That Make Me Think

"It is God who claims us, who made us in his own image. We do not belong to anything or to anyone else."
Commentary, Matthew 22:15-22, Clayton Schmidt, Preaching This Week,WorkingPreacher.org, 2011.

"How can a Jew be faithful and observant and also stay alive under Roman rule? Yikes. But it is precisely this position of being caught in a bind of irreconcilable, conflicting obligations and duties that make real life so interesting. The desire to make the tension go away, to solve it, is the enemy of true faithfulness. "
Holy Textures, Understanding the Bible in its own time and in ours, Matthew 22:15-22, David Ewart, 2011.

General Resources for Sunday's Lessons from Textweek.com

Prayer
Let those who exercise authority over others defer always to the primacy of conscience; and help us to use rightly the freedom you have given us, that we may fulfill Jesus' teaching, by rendering to others what is rightfully theirs but rendering to God alone the deepest loyalty of our hearts. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.

From Prayers for Sunday and Seasons, Year A, Peter J. Scagnelli, LTP, 1992.


Some Thoughts on Matthew
[Some lectionaries may have Matthew's transfiguration - 17:1-9. Please see last Epiphany A for this text commentary]

Oremus Online NRSV Gospel Text

Resources for Sunday's Gospel

As we have noted we are in the midst of a confrontation between Jesus and the religious leaders of his day.
The passage for this week is the passage on giving to God what is God's.  The leaders in the story are trying to get Jesus to make a seditious statement, a revolutionary statement so they can accuse him and dismantle his ministry.

This is a masterful moment of play and humor. It is masterful moment of debate in which Jesus is seen outclassing his verbal opponents.  The reality is that all things are God's. So Caesar can think that coin is his and we should indeed give it to him. But the message is clear all things are Gods.

This is not an argument for a division about church and state. Surely, Christians over the years have understood that they have a virtuous citizen role to play in the world of government and politics.  But this text is far from being a text that offers a view on the nature of our current debate between religion and the public square.

In this passage Jesus is clear: all things are God's.  Even in the subtext as we see the plotting and the future revelation that Jesus is surely to die for his teaching and for his eating with undesirables (as taught in the previous weeks text and lived out by Jesus) we are sure that God will prevail. Even the person hood of Jesus is God's own possession.  The workings of the state may indeed crucify and torture but the kingdom will belong to God and to his son Jesus.

So this Sunday, situated in the midst of the fall, is located right in the middle of many a stewardship campaign.  And, I think the message Jesus offers his detractors and the people around him is just as applicable today.

Every week we proclaim through the Nicene Creed a particular kind of God. We proclaim and give voice to a God whom we have faith in is the very one who has created all things and for whom all things were made.  The whole of creation was ordered and breathed into that it might reflect the glory of God.  Our Gospel today reminds us that in fact all things are God's.

This flies into the face of our modern conception of stewardship.  We teach and we preach that God gave us all things and so we are to give back to God.  That is not the same thing though.  When we teach that we change the meaning of the whole text and the whole of scripture.

The reality is that all things are created by God and all things are God's.  So the question isn't what am I supposed to do with my 5% or how do I get to my tithe goal.

The chief stewardship question I would challenge you to ask the members of your congregation is this: If all things are God's how does God want me to use everything?

That is a radical notion.  Yet it fits with the understanding of creation. It fits with the understanding of Christian stewardship in the New Testament. It is very uncomfortable and it is so culturally foreign to Americans that most people will not preach it and when it is preached most people won't be able to hear it.

If all things are God's how does God want me to use everything?

You see when we get this confused and we then adapt the stewardship notion (the idea that all things are God's and we are God's stewards) then what we get is the idea that the owner has actually given over the property to the steward. That really the steward is the owner.  When the steward becomes the owner then there is a new owner, and that owner is not God.

It is a very subtle concept. Perhaps it is so subtle that our authorities challenging Jesus don't even get his joke.  You see we can pretend all we want. Yet as we are reminded on ash Wednesday and at every funeral: dust we are dust we shall return.  Yep. All things are God's, they are God's now, and they will be God's when we are finished using them.

The very heart of stewardship is understanding that all that we have and all that we are is God's and purposed for God's use. The only stewardship question is how does God want me to use all this stuff!

There is another more sinister stumbling block in this text and that is the one that is sneakily portrayed by the emperor's image.  You see we, not wholly unlike the emperor, believe most days we deserve what we have. We deserve what we have, in fact we deserve more than what we have. Remember the one with the most toys wins.  That's right.  The reality is that most of us Americans are still firmly rooted in the false notion that if we work hard God will bless us, if we believe right God will bless us, if we do the right things God will bless us.  Therefore, all the stuff we have is because God blessed us.  No matter how you look at it the second most human way of life (behind it is all mine) is the notion that the more I have the better I am.

In varying degrees all humans are hoarders.

We believe if we can have it, possess it, keep it, hide it, collect it, then we are good, safe, whole, and holy.

I love the wake up call that Charles Lane gives in his book Ask, Thank, Tell: Improving stewardship ministry in your congregation.  He writes:
Our American culture has trumpeted the "self-made man at least since the time of Horatio Alger. The rags to riches story of a person who has pulled himself or herself up by the bootstraps and made something out of nothing has a long-standing place in our nation's mythology. We tend to take a very individualistic view of "success," ignoring the multitude of complicated factors that have caused one person to achieve wealth and power, while others have not.  ...Countless forces over which we have no control have helped make us what we are. The brains and the hard work for which we want to take credit for are God's, and God entrusts them to us.
What we have should not focus our attention on how kingly, wealthy, or blessed we are, it should make us ponder and think about how God would have me help others with what I have been given.  How do I as a steward of God's stuff understand and enact the kingdom of God?

We are not unlike the Roman legions occupying the holy land who produced that coin Jesus held many years ago.  We occupy our fortresses and we think only of the small offerings we should make to the Lord our God who has created all things, gives them life, and by his hand has brought them into being.

We are invited into a sacred relationship with the gardener, with the vineyard owner, with the one who is God above all Gods, Lord of Lords, and King of Kings.  And we are given the privilege of serving as stewards for all things come from thee O'Lord, and of thine own have we given thee.  All things are God's and we have the honor as stewards to ask how God wishes us to use all things.

Only when we begin here by opening our eyes to our faithful claim of a creator God and our role as stewards may we begin the journey of discernment about how to use God's stuff.

Some Thoughts on 1 Thessalonians 1:1-10


"It can be tempting, when we receive the 'word', to think that we have received a special revelation, understood only by God and ourselves, and we allow this to become a justification for all we do and think. But the Holy Spirit moves in others as well as ourselves."
Commentary, 1 Thessalonians 1:1-10, Holly Hearon, Preaching This Week,WorkingPreacher.org, 2011.

"The content of the Gospel is grounded in faith and action?faith insofar as one must accept the message of the return of Jesus, and action insofar as one must turn away from the practices of idolatry. The presentation of the Gospel is found in words and action."
Commentary, 1 Thessalonians 1:1-10, Richard Ascough, Preaching This Week,WorkingPreacher.org, 2008.


This week we shift to the first letter of Paul to the community in Thessalonica.  Typical of most letters we have an introduction which was routine at the time of Paul's writing. It is possible this intro was done by a scribe in preparation for the rest of the text; this would be true for the ending of the letter as well.  This is in part why so much of the Pauline texts begin and end in a similar manner.

After the greeting Paul tells them that despite all the adversity they have faced they have continued in faith.  They have undertaken a labor of love and a work of faith.  They are responding to God and God's love for them and have endured their sufferings.  
6And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit,7so that you became an example to all the believers in Macedonia and in Achaia.
They have done all this not because of their faith but the faith of Christ that is in them. They have been chosen by God.  Yes they are faithful but Paul is clear it is God working his purposes out in them. In this combined way (God's faithfulness and their own) they are successfully imitating Christ for the community around them to see.  

The families connected together in this gathering (which is really the meaning of the word church here) are known as people who worshiped the Roman gods.  They probably had altars and idols in their homes.  Yet they have come to know that Christ was resurrected and is a living God - he is not dead or a useless idol.  Moreover, it is this living God who will save them regardless of what their end may be.  Their witness is spreading from Thessalonica across the region and it is having a great affect.
in every place your faith in God has become known, so that we have no need to speak about it. 9For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God,
What kind of witness are we making to the world around us? How are we letting God's faithfulness be revealed in our actions and in our daily lives? What false Gods do we continue to manifest in our lives and what altars do we have set up in our homes?  Paul challenges us today to figure out how we are living like Silvanus and this gathering of faithful people or how we are not. I don't think this is a moment for shame but rather an honest question about asking: do we really believe the altars and statues we are erecting in our lives are going to save us?  And, are our actions in the world revealing the kind of God we believe in?

Monday, October 6, 2014

Proper 23A/Ordinary 28A/Pentecost +18 October 12, 2014

Quotes That Make Me Think

"I am drawn to understand this double parable through the lens of James 2, and the tension between his affirmation that one's faith can be seen in one's "works" (by which he means deeds, especially deeds of justice and compassion), and Paul's more famous affirmation (in Galatians and Romans) that our standing before God depends only on our acceptance of God's grace."
Commentary, Matthew 22:1-14, Sharon H. Ringe, Preaching This Week,WorkingPreacher.org, 2011.


"The challenge of the story lies both in the warning about refusals and in the richness of the image of salvation as a feast...Beyond the strategy to save the party at the story level is the much richer notion of God's generosity, not as an afterthought, but as God's enthusiastic being and delight in all people and pain at their refusal to share the life freely offered."


Prayer


Open our community to all who seek you, and adorn it with the rich diversity which is your Spirit's special gift. Let our assembly on each Lord's Day bear witness as a living sign to the banquet of eternal life where all will be welcome. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.

From Prayers for Sunday and Seasons, Year A, Peter J. Scagnelli, LTP, 1992.


Some Thoughts on Matthew 22:1-14

Oremus Online NRSV Gospel Text

Resources for Sunday's Gospel

So the reality is that this parable continues themes from the preceding lessons in the Matthean text.  One of those themes is greatly defined by Jesus' own mission in contrast to the authorities of his own day; and the contrast between the growing Matthean community and the religious authorities some sixty+ or so years after Jesus' resurrection.  We can do a great deal of harm if we are not again careful with how we set up this parable.  The danger for the preacher is that the divisions of the past can easily slip into hatred for others today. I would think that no good preacher wishes to (intentionally or unintentionally) create hatred for any ethnic or other religious group. Moreover, when we focus on this one aspect of the text we completely miss what the text is saying to us today.

The second them is the one that I think has the most traction from our pulpits today in our particular context.  We are a church that is in the midst of a great and diverse global society. We are a church that sits ethnically divided and does not typically represent the community around us.  It is easy to see this when we graph out the ethnic diversity of our church or the age diversity of the church.  For instance:

From the Episcopal Church FACT pdf you find this information from 2010:
Participants and Members

The median Episcopal congregation had 160 active members in 2009, down from 182 in 2003.The median Episcopal congregation had 160 active members in 2009, down from 182 in 2003.

The membership of the median Episcopal congregation was 60% female.The membership of the median Episcopal congregation was 60% female.
The majority of Episcopalians are white/European American (86.7%). The second largest racial/ethnic population is African American or Black (6.4%), followed by Latinos (3.5%).The majority of Episcopalians are white/European American (86.7%). The second largest racial/ethnic population is African American or
Black (6.4%), followed by Latinos (3.5%).

In 94% of Episcopal congregations one racial/ethnic group predominates. 86.2% of Episcopal congregations are mostly white, 5.6% are multi-racial, and 4.9% are predominantly Black.In 94% of Episcopal congregations one racial/ethnic group predominates. 86.2% of Episcopal congregations are mostly white, 5.6% are multi-racial, and 4.9% are predominantly Black.

Regarding age the FACT pdf has these statistics:

The large majority (69%) of Episcopal congregations report that more than half of their members are age 50+.

Age Structure of the USA and TEC: 2010

Episcopalians tend to be older than the general population. Overall, 30% of Episcopal members are age 65+, as compared to only 13% of the U.S. population.

The Episcopal Church has proportionately fewer children, youth and young adults.
Episcopalians tend to be older than the general population. Overall, 30% of Episcopal members are age 65+, as compared to only 13% of the U.S. population.

The Episcopal Church has proportionately fewer children, youth and young adults.

Episcopal parishes and missions with greater proportions of older members (age 65+) tend to be smaller in average attendance and are more often found in rural and small town settings.Episcopal parishes and missions with greater proportions of older members (age 65+) tend to be smaller in average attendance and are more often found in rural and small town settings.
You can download this information (pdf file) and other interesting facts about our church at this website
I bring this all up because the second theme of the text is that the kingdom of God is passing from one generation to another. The kingdom of God was once something that meant belonging to a particular group but now through the ministry and mission of Jesus Christ and the work of the Holy Spirit, God's fuller plan of inviting the whole world into fellowship and kinship is underway.

The parable tells us first and foremost that the kingdom of God is the (will be in the end) a fulfillment of a universal mission.

The cautions of the text are well put by the scholars Allison and Davies who write in there third volume on Matthew:
The evangelist was all too aware that criticism of others as ell as the doctrine of election are both fraught with moral peril; for the former tends to nourish complacency -- censure of our enemies always makes us feel better about ourselves -- while the latter can beget feelings of superiority...the two things can foster illusions...Thus it is that Christian readers of 22:1-14, who necessarily identify with those at the king's banquet, cannot read the text and feel self-satisfaction over the wrath that overtakes others. They must, as the homilies on this text throughout the centuries prove, instead ask whether they are like the man improperly clothed, whether they are among 'the many' despite profession to be among 'the few.'  God's judgement comes upon all, including those within the ecclesia.  The author of 1 Peter well understood this when he wrote that judgement begins with the household of God. (p 208)
In this light and in light of the particular reflection of the kingdom of God we offer as a church we might readdress the parable and ask ourselves the following questions.  Are we going out on behalf of our householder? Are we going out and inviting all to come to the banquet feast?  Are we accepting the invitation to sit at the table and to invite others? Are we willing to invite and/or to sit at the table with both the good, the bad, and the ugly?  Are we really interested in sitting in a filled banquet hall?  Are we prepared for the feast?  The question is not so much are you wearing the right clothes but are you  ready to invite, connect, and welcome the people God intends to gather around for the wedding feast?

This Sunday many a sermon will focus on the violence of this parable. Some will focus on the "us and them" reading. Some will speak out only to make the insider feel better.  The truth teller will challenge their community gathered to go out into the streets and gather in God's people, the sacred people of God, created by God, a diversity of ethnicities and beliefs. Yes the preacher this week who speaks the truth will be the preacher who challenges our church to a missionary imperative of sharing the Gospel.

No, we do not intend to preach a Gospel that does violence to others but a Gospel of love which binds us together in the harmony of God's community. We shall invite with our actions of care and hospitality. We shall gather God's people in through actions which incarnate the Gospel of Jesus Christ. 

I do believe in judgement; it happens every day. But I will tell you that I wish to be judged on the love and the kindness I show to my fellow man. I wish to be judged on the Gospel of love which invites all into God's heavenly embrace. I wish to sit at the table with the good and the bad, the old and the young, people of every color and people of every language.  After all...aren't those always the very best dinner parties?

Some Thoughts on Philippians 4:1-13


"Paul's concern is unity in the church, which can only arise once we recognize our redemption as coworkers for the Lord, giving us a spirit of gentleness, and thereby turning our sight from earthly matters that lead to petty squabbles, derision, and anxiety. Only then can we experience the peace that transcends all understanding."
Commentary, Philippians 4:4-7, Jacob Myers, Preaching This Week,WorkingPreacher.org, 2012.

"But Paul sees a different reality alongside the violence and duplicity of Rome. The small and struggling Christian congregation in the Roman colony of Philippi is itself a kind of 'colony,' a separate polis with a more powerful Lord who alone has defeated death."
Commentary, Philippians 4:1-9, Susan Eastman, Preaching This Week,WorkingPreacher.org, 2011.


Paul takes a bit of time with the Philippians to warn them of the trouble with appetites that will derail their pilgrimage with Christ.  So he comes now back to the intention of these last verses which is to draw the letter to a close. BUT he just can't bring himself to do it. So again he brings up a concern.

There are two individuals in the community Euodia and Syntyche and they don't agree about their understanding of a life lived following Christ. Sound familiar?!?  Moreover, their dispute is causing division in the community. REALLY! I hope you are reading my sarcasm here...  People are not agreeing with one another and then causing a division.  We don't know which one is the loyal or faithful person but we do know that Paul believes this is problematic for the mission.  Division is problematic and reconciliation is essential.

So Paul closes the letter reminding them of the need for gentleness and kindness, thanksgiving and peace.  God will be faithful in helping them through their divisions and trials. God will come soon. (Paul still believes at the time of this writing that God's second coming is approaching quickly.)  He blesses them and challenges them to be faithful.

This is apostolic leadership. The apostle rises above the division. In an non anxious way he points out with clarity that mission is the most important thing. He reminds them of their personal and individual journey with Christ and how this is important. Then he points out who it is that is causing problems and calls them to be unified. He challenges them to be reconciled one to another so that the mission may be undertaken with faithfulness.  And the apostle raises before the community their call to unity and mission over and above those who are divided. 

No matter what the division is, for too long we as leaders have been on the ground mucking it up instead of being the apostolic leaders we are intended to be.  I'd love to see a unified and prophetic voice rise up from leadership across every church and every denomination with a vision for evangelism and the cause of Christ - over and above the shouting, raising fists, and prophecy bent on dividing the people of God. Now that would be  reformation worth listening for!