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 can open the monthly calendar to the left and find the readings in order.

You can also 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)

Sunday, August 27, 2017

Proper 18A/Ordinary 23A/Pentecost +13 September 10, 2017

Quotes That Make Me Think


"Real churches have - or should have - real conflicts. The only real harm that will come to a church community is to refuse to deal with conflicts. Conflicts do not kill churches. Refusing to deal with conflict kills churches."
Holy Textures, Understanding the Bible in its own time and in ours, Matthew 18:15-20, David Ewart, 2011.

"Christian ethicist Stanley Hauerwas has made the important connection that we can learn a lot about the Christian practice of forgiveness from the character Ian Bedloe in Anne Taylor’s novel Saint Maybe."
"Costly Truth, Costly Forgiveness," Carl Gregg, Patheos, 2011.

General Resources for Sunday's Lessons from Textweek.com

Prayer

God of unity and peace, your Son has taught us that where two or three are gathered in his name he is present in their midst and you will grant their request.  Grant us a new heart to presume the goodness of every brother and sister, and a spirit sensitive to the burdens each of them bears, that by loving our neighbor as ourselves we may bear witness to that love which is the fulfilling of the law. 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 18:15-20

Oremus Online NRSV Gospel Text

Resources for Sunday's Gospel

This passage is a passage about God's kindness; the fact that so many of us will read and preach on the difficult measure this passage offers as a rule may indicate more our own boundry-less and unaccountable culture that God's graceful intent.

The sinner is offered repeatedly opportunities to repent. The one who is transgressed against too must forgive the offender.  The hardness of Jesus' rule, you see, is that those who follow him must be known as those who forgive - beyond all measure.

It is clear in the passage that the reason for such a boundless grace is the grace of God himself.  We are to forgive as we are forgiven by God. We are to love as God has loved us.

Perhaps the problem is that as we have become less accountable for our actions to others, our hostile words, our uncaring for our neighbors, our lack of generosity, our lack of forgiveness, our lack of love for our enemies...we feel like we ourselves really don't need too much forgiving.

When we are righteous all on our own, not by action but by hiding our action and true natures, we really don't need much forgiveness or love from God.

The reality is that Jesus offers us a vision of the kingdom which seeks continuously to re-reincorporate the lost.  The mission of God is clear, in forgiveness and in all things, to bring back into the fold those who are lost.  Restoration, recreation, and transformation of all people is the ultimate work of the mission of Jesus Christ.

We are challenged as a church to make this our primary work.  What would the world be like if every church in the Episcopal Church understood that it existed for those who were not there on Sunday morning and that their work was so to present the love and forgiveness of God that individuals would be drawn into relationship with Jesus and Jesus' church?

For Matthew excommunication, removal from the community, is not a communal action but is the result of self-imposed actions.

Life in community is to be organized by those who are the "meek and merciful" and "who know that they themselves are the unworthy recipients of God's constant mercy and forgiveness." (Allison/Davies, Matthew, 804)
So it is that ultimate removal from the community is a tragic event and that those who bind such actions will be bound themselves.  Are we able to lose ourselves into heaven by living lives of forgiveness?

I think the real challenge this week is to preach on this passage.  The rules and boundaries of community and the community rule of forgiveness is one not often preached. The idea that we walk by the grace of God and therefore we should rest upon such grace before seeking to hold resentments against others is a message many need to hear.

This 12 step process of Alanon and AA are a process that provides a tremendous sense of God's grace. As a reconciliation tool, the steps work to help the disciple or follower of Jesus to understand that most of the resentments we carry around in our hearts are caused not by others but by our own behaviors.  What we loose and bind is always dependant upon us - not someone else.

I am struck by the idea that what Jesus seems so easily to seize upon in this passage is that if a community is completely focused upon the sins of others it will rarely be a community of integrity because it lacks the ability to see the sin rampant within and this will frustrate the work of the Gospel of Jesus Christ.


"In this brief but extremely rich passage, Paul tells us that as Christians we are all 'morning people.' The time is just before dawn, the sky is brightening, the alarm is ringing, day is at hand. It is time to rouse our minds from slumber, to be alert to what God is doing in the world, and to live in accordance with God's coming salvation."
Commentary, Romans 13:11-14 (Advent 1A), Susan Eastman, Preaching This Week, WorkingPreacher.org, 2007.

"Love is bigger than all the observances and bigger than all the commandments."
First Thoughts on Year A Epistle Passages in the Lectionary," Advent 1, William Loader, Murdoch University, Uniting Church in Australia.

"For preachers, this text is significant. It lifts up the importance of love as the law's fulfilment. Yet at the same time it refuses to set up love as a big, shadowy "ought." Instead, it sets love firmly in the light, that is, God's dawning light of the new aeon. In other words, we don't love cause weshould love. Rather, we love because God's ever-lovin' day is about to dawn."
Advent 1A and Proper 18A, David S. Jacobsen, Waterloo Lutheran Seminary, inPreaching Apocalyptic Texts: Year A, Resources for Pastors Who Want to 'Preach in the New Creation'.

This passage appears also in Advent year A and there is takes on a theme of preparation.  In this passage Paul continues his focus upon love.  Followers of Jesus love others, in so doing they mimic the ministry of Jesus and the work of God.  In loving others they also fulfill God's law.

Paul offers a very clear view that not loving another will in fact lead to adultery, murder, theft, and covetousness.

Love others - this is the highest rule and the highest goal.

Adeptly he has moved from a discussion on what is owed to the authorities to what is owed to one another - which is love. (Joseph Fitzmeyer, Romans, 677)  Deeds are the way that a Pauline faith is lived.  Love lived creates the framework for all other questions about the law and quickly moves Paul from legality to grace in future discussions (Fitzmeyer, 677; Gal 5:6)

To understand Paul's full treatment of love you must go to 1 Corinthians 13.  In Paul's economic discourse of love we discover the following.  All other gifts are worthless without love.  Love is: patient and kind, not jealous, not arrogant, not rude, it does not seek its own interest, is not irritated, does not reckon things wrong, does not delight in wrong doing, rejoices in truth, puts up with all things, believes all things, and never fails.  Love lasts and is superior to all other things.  All of which is summed up in vs 13:  Faith, hope, and love remain, these three; but the greatest of these is love.

Paul then ends concludes his reflection on love in Romans with urgency.  Now that you have become believers you can see that this is true.  There is urgency and we need to be about this work now and immediately.  Let us live in the light, and love in the light putting away the behaviors that will cloud and deform this love: drunkenness, debauchery, licentiousness, quarreling and jealousy.

Let us instead do what Jesus Christ does and love.

Sunday, August 20, 2017

Proper 17A/Ordinary 22A/Pentecost +12 September 3, 2017

Quotes That Make Me Think


"The kingdom is becoming present in that resurrected life of the Messiah in each of our communities where this confession and life are bound together in the responsible exercise of love and mercy for the world."
Commentary, Matthew 16:21-28, James Boyce, Preaching This Week,WorkingPreacher.org, 2011.

"Peter rebukes Jesus. Jesus rebukes Peter. Calls Peter - or at least Peter's rebuke - Satan. That is, Tempter, Snake in the Garden, Introducer of Hesitation, Mixer of Motivations, Flaunter of Red Herrings, Side-Tracker of Mission, Setter of One's Mind on Human Things. Well, fear of pain and death will do that to most people, and Peter was no exception."
Holy Textures, Understanding the Bible in its own time and in ours, Matthew 16:21-28, David Ewart, 2011.

General Resources for Sunday's Lessons from Textweek.com

Prayer

Transform us, O God, by the renewal of our minds, that we may not be conformed to this world or seduced by human standards of success.  But as true disciples may we discern how good and pleasing it is to you for us to deny ourselves, take up the cross, and follow in the footsteps of Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. 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 16:21-28

Oremus Online NRSV Gospel Text

Resources for Sunday's Gospel

As we read through the Gospel of Matthew we might remember that everything is read through the lens of the concluding passion tide.  This passage is the first of the passion predictions. It comes to us following the miracle of loaves and fishes, the stilling of the storm, and Peter's Gospel proclamation that Jesus is indeed the Messiah the Son of the Living God.

It is not a surprise to us because we know the rest of the story, and it is not a surprise if we have been reading along in Matthew's Gospel for throughout the narrative we have received images, metaphors, road signs that we are heading towards Jerusalem. Jesus has set his face like a flint to Jerusalem and there we know his message of a continuing revelation of God and the new kingdom will be rejected by the religious establishment.  And, that he is to die and rise again.

So the first revelation of this Gospel is one that we as Christians have come to understand and that is that Jesus is willing to do this. Jesus is willing to go to Jerusalem and to die there on behalf of the vision of the kingdom and on behalf of the new restored creation he is proclaiming.

Jesus does this work as a free man, choosing to be faithful to his very nature and faithful to his vocation as prophet.  He willingly chooses for himself this destiny as the divine rite of the King of Heaven.  It seems important for us to understand that Matthew's Gospel does not offer a God who requires Jesus' death, or a society that demands it, but rather that the death of Jesus is determined by Jesus himself as an offering for the cause of the kingdom of God.  Jesus believes, in my opinion, that if he will go to Jerusalem he will intentionally fan the flames of the religious authorities, they will kill him, and he will then usher in the reign of God in this world and the next.

For the author of Matthew, for the apostolic generation and every successive faith generation that has followed, Jesus' will and the divine will are one.  His intention therefore is God's intention.  A new order, the creation itself, is being re-made.

We cannot miss in this passage the very important and theologically pieces. I refer again to Allison and Davies who I very much depend upon for their scholarship to help us remember and think through the deep meanings intertwined in this passage regarding Peter's witness and Peter's relationship with the Christ:

To begin with , Peter's pre-eminence makes his misunderstanding in effect universal: if even the favored Simon, rock of the church and recipient of divine revelation, did not grasp the truth, then, we may assume, that truth was hid from all. God's intentions for Jesus were so dark and mysterious that they simply could not, before the event, be comprehended.  This in large part explains why Jesus is such a lonely figure in Matthew and why he is trailed throughout the gospel by misapprehension and even opposition.  God's was are inscrutable.  At the same time, one no doubt demanding unprecedented responsibilities (cf. Chrysostom as quote on p 664).  Another lesson is to be found in this, that Peter's fall from the heights shows him to be anything but an idealized figure.  Like David and so many other biblical heroes, the apostle serves as warning that privileges and even divine election will not keep a body from evil mischief.  Finally, Peter must also, again like David and so many others, be intended to stand as a symbol of God's ever-ready willingness to bestow forgiveness on the imperfect.  For as soon as Peter has been quickly dismissed for words better left unsaid, Jesus selects him, along with two others, to be witnesses of the transfiguration.  Thus Peter, so far from being punished for his misguided though, is immediately granted a glimpse of the glorified Christ.  Is the reader not expected to see in this a triumph of grace?
Heavenly Father help our unbelief!  One of the beautiful things that has always intrigued me about the Gospel and about God's willingness to be in relationship with us is God's ability to commitment no matter how often we get it wrong.  Certainly we as individual followers and as a Church have not always gotten it right. We don't have to meditate long upon our personal and corporate sinfulness where in we have attempted to create a kingdom and a revelation that supports our power and authority over and against the divine wishes of the Godhead or the clear revelation of scripture to create a new order.

This passage challenges the preacher and church to look careful at itself and question where do we believe we have it so very correct and how are we possibly frustrating the will and mission of God and Jesus Christ?

And, can we celebrate together as the Episcopal Church and Anglican Communion the reality that God's will is done despite our best and our worst efforts!  The beauty of the passage is Peter's complete obstruction that is overcome by the grace and single minded vision and actions of Jesus Christ.  Can we trust that we are buoyed up by the grace of God and that somehow our efforts work into the greater work of the Godhead.

Are we able to accept grace for ourselves and more importantly can we claim enough grace to withstand the reality that those who disagree with us may also receive the vision of Christ glorified.  We must read the whole Gospel and claim its revelation of truth for the whole body of faithful people.  We must be the community of life and love where the fallen are invited into the greater celebration of the triumph of Grace. There is in the end the truth that grace allows you and I and all those who agree and disagree with us the opportunity to see the Christ lifted high upon the cross, delivered into the depths of Hades, and rise on the third day transfiguring not only his own body but the whole creation into the kingdom and reign of God!


"Without reconciliation or acknowledged difference there can be no balance. Paul is also realistic. Peace is not always possible (12:18). We need to bear that in mind when Paul urges submission to the structures of authority in society in the next chapter. Sometimes it is not possible."
"First Thoughts on Year A Epistle Passages in the Lectionary," Pentecost 11, William Loader, Murdoch University, Uniting Church in Australia

"The Good News that you heard included an invitation: right now, as you are, you can be a part of something -- specifically, a member of the Body of Christ...The tricky part is that the Body of Christ includes an awful lot of people who are every bit as difficult as we are."
Dylan's Lectionary Blog, Proper 18. Biblical Scholar Sarah Dylan Breuer looks at readings for the coming Sunday in the lectionary of the Episcopal Church.

In our passage today Paul reminds us of the conversation thus far. We understand God's love, our response is gratitude, and that we are to give up ourselves and our lives to the Spirit and that in so doing we are transformed as is the world by God's efforts through us. We are the very members incorporate in the body of Christ - as the Eucharistic prayer reminds us.

In order for this all to be of true and lasting value we must understand that just as God's saving work is rooted in his love for us so our work in the world must also be genuinely set upon the foundation of love.  We are to be about the work of loving others as Christ loves us.  We to be as Christ was to us. Therefore we are to love our fellow Christians, to deal with them with honor.  In so doing we are serving God.  We are to practice hospitality even to those who test us; even to strangers.  Paul here literally means to let them into your home.

If we are to pursue what is good out of love then that will make of us, demand of us, a hospitality beyond the boundaries of the hospitality which is prevalent in the world around us.  This is the meaning of the Good News. Those who know the teachings of Jesus know that Jesus challenged us to bless those who persecute us or cause us suffering.  We are to honor even them because we are to be like Christ.  We are to live peaceably no matter what comes.  We are not to desire revenge upon them or deal with them as we think God should judge them! What! This completely undoes the church's role throughout much of its history. That is correct. Paul says we are not to be in charge of God's judgement but rather to love and be hospitable to all people...even those who don't agree with us, even those who we don't like, even those who seek to undermine us...EVERYONE! No exceptions.  Moreover, we are to leave the handling of sin to God. We are always to do good.

The thing I often wonder about those who decide to judge on God's behalf and who have decided to take an inherent stance on scripture never seem to take this part out and hold it up as God's word. It is a constant reminder to myself and to the church that we are to read the whole text and not just the parts of the text that give us power over others or the ability to shame and judge others.  It seems to me that we would do far better be hospitable and welcoming one another as a church than our current way of being with each other and the those desperately seeking this amazing loving and profoundly giving God.

As funny as it is...we might say that putting away the judgement seat and taking on the servant's mantle of hospitality may be the cross most of us need to take up in order to find our life in Jesus Christ.

Sunday, August 13, 2017

Proper 16A/Ordinary 21A/Pentecost +11 August 27, 2017


The road to Caesarea Philippi

Prayer

God, well-spring of all wisdom and font of every insight, you inspired Simon Peter to confess Jesus as the Messiah, the Son of the living God, and on the rock of this faith you built your church.  Pour out your Spirit in abundance, that all may join in this profession, and so become living stones built up into your church, standing firm upon the one foundation, which is our Lord Jesus Christ. 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 16:13-20

"From fisher of fish to fisher of people to keeper of the keys to shepherd. It was the Rock's final promotion, and from that day forward he never let the head office down again."

"Peter," Frederick Buechner, Buechner Blog.

"La predicación de la confesión de Pedro (Mateo 16.13-20) es una oportunidad de retornar al principio de la fe cristiana vis a vis la opinión post moderna sobre el cristianismo en general y quien Jesús es en particular."

Comentario del Evangelio por Alvin Padilla, San Mateo 16:13-20, Working Preacher, 2011.

"For Matthew the location is also Caesarea Philippi and perhaps the same shadows of imperial power or power through its local Jewish proteges of Herod's family are in mind. But in Matthew the passage is not such a turning point as it is in Mark."

"First Thoughts on Year A Gospel Passages in the Lectionary," Pentecost 10, William Loader, Murdoch University, Uniting Church in Australia.


Oremus Online NRSV Gospel Text



The passage for this Sunday's Gospel is the proclamation of Jesus Christ as Messiah and Son of the Living God. It is Peter's proclamation on the road to Caesarea Philippi.  It is an important theological passage for Christianity and is an important passage within the Gospel of Matthew.

We begin the passage with Jesus' question to his disciples. This then reveals that Jesus is a great prophet. It isn't simply that he is compared to the great heroes of the Jewish faith.  He is on par with, he is equal to, Jeremiah, Elijah, and John the Baptist.  He is not simply a great prophet he is the greatest of prophets.  He is the Christ, Son of the Living God.  The message of Jesus is the continuation of the ancient faith of Israel.  He is the fulfillment of all the hope of Israel.  He is the omega of salvation-history. At the same time he is doing something radically new - he is birthing (through word and spirit) the Church.

Jesus in Matthew's Gospel is the one who is laying the foundation of a living Word that will withstand the powers and principalities of both this world and the world to come.  He is building up living stones and a kingdom of priests to expand the reign of the kingdom of God - this "eschatalogical temple." (Allison/Davies, Matthew, 642)

There is a great debate among scholars as to Matthew's own Christology. Did he think of Jesus as God in the same way as John and his Gospel? In point of fact no direct statement is made.  Yet, in my opinion the author of this Gospel indeed understands Jesus as God.  For in my reading of Matthew Jesus not only is the continuum of messianic hope he is the culmination as well.  He is here on this road proclaimed as the Son of the Living God.  Matthew's Gospel is clear about its revelation - Jesus is one with God and therefore transcends the simple relationship of follower or prophet of the most high God.

Furthermore, this Jesus is the one who has been given the power and authority to call forth the new community of faithful followers into the kingdom.  In this section of the narrative of Jesus, in this moment, on the road to Caesarea Philippi, Jesus is seen as Lord of this new kingdom. He is in the miracle of loaves and fishes, in the stilling of the storm, he is bringing together a new people of God. This new people of God is made up of those who unlike many of the religious powers of his day have not rejected him and those who are on the fringes of religious society - to include Gentiles.  This is the God made man who in sitting and eating with sinners and tax collectors is binding together a new family of God.

Jesus in his ministry, and from this point on in Matthew's Gospel, is passing along the inheritance of the kingdom of God. Jesus is gathering in and multiplying the numbers of Abraham's descendants. He is through the power of the Holy Spirit taking the spirit that has been under the custodial leadership of the religious authorities of his day and is placing that spirit upon a new people, a growing people, a diverse people - the ecclesia - The People of God.

The image of this new people of God is not the perfected disciple but the disciple Peter, the one whose faith led him to step out of the boat, the one whose faith has revealed the true nature of Jesus, the one who also will struggle with his faith and deny him during the passion tide.  This imperfect human is the one upon whom the church, the new ecclesia, is built.

Allison and Davies write this beautiful passage about the revelation of Jesus as Son of the Living God and spiritual architect of the new people of God:

Jesus is the Son promised in 2 Sam 7.4-16, the king who builds the eschatological temple. This temple is the church.  Like the old temple, it is founded on a rock.  But unlike the old temple, it has no geographical location.  It is not in Jerusalem.  The new, eschatological temple is a spiritual temple.  It stands under the rule: "Where two or three are gathered in my name, there am I in the midst of them" (18:20; cf. Jn 4:21).  Mathew is thus at one with the rest of the NT in substituting for the Holiness of place the holiness of a person: holy space has been Christified. (Allison/Davies, Matthew, 642)
Allison and Davies contend, and I think it is a great image, that just as Jesus is himself the New Covenant so Peter is then the New Abraham.  They write:

The parallels between 16:13-20 and Genesis 17:1-8 indicate that Peter functions as a new Abraham.  He is the first of his kind, and he stands at the head of a new people. Peter is, like Abraham, a rock (cf. Isa 51:1-2), and the change in his name denotes his function.  What follows?  Peter is not just a representative disciple, as so many Protestant exegetes have been anxious to maintain.  Nor is he obviously the first holder of an office others will someday hold, as Roman Catholic tradition has so steadfastly maintained.  Rather, he is a man with a unique role in salvation history.  The eschatological revelation vouchsafed to him opens a new era.  His person marks a change in the times.  His significance is the significance of Abraham, which is to say: his faith is the means by which God brings a new people into being. (Allison/Davies, Matthew, 642ff)
This week's Gospel lesson is as much about Jesus as it is about Peter.  We need leaders in each Episcopal congregation (clergy and lay) who are ready to give voice to the proclamation of Jesus as Son of the Living God and Lord of all; and to incarnate their faith in living a living Word that is Gospel. We need leadership who will also see themselves not simply as disciples of a particular kind but in the tradition of Peter and Abraham; ready to take steps out into the world. We need leadership who are ready to be the stones upon which new churches are designed and built.  We need leaders who are through their ministry ushering in a new era of Gospel proclamation and mission.  We need leaders who by means of their faith God is bringing a new people, a new ecclesia, into being.

Some Thoughts on Romans 12:1-8

" To be enslaved to sin is to have one's body commandeered every bit as much as one's soul."

Commentary, Romans 12:1-8, Mary Hinkle Shore,, Preaching This Week,WorkingPreacher.org, 2011.

"Paul's main point about spiritual gifts, mentioned in verse 6, is that God has given us these as members of the body of Christ. So we are to use the particular gift God has given us to help the body function, not to promote ourselves or show how we as one body part are better than others who are another body part."

Commentary, Romans 12:1-8, Mark Reasoner, Preaching This Week,WorkingPreacher.org, 2008.


Romans is about God's unconditional one way love that in the end will conquer all powers and principalities and make us heirs and family members with God.

Paul invites the members of the community at Rome then to make an offering in response to God's action on our behalf.  We are invited to present ourselves and our very life as a sacrifice. Not like those sacrifices made in the Temple on our behalf but to be the sacrifice and offering to God - because in so doing we will experience transformation.  

Our grateful response to God is to discern our life and its patterns as a reflection of the God who loves us.  We can easily go back to the way of the world. We can try to live by the law. We can try and purchase or buy our sacrifice but nothing will lead to the same life that God is freely offering to each of us.  So we have to begin again. We must realize that we must daily start anew. We respond to God's never failing love for us by each day committing ourselves to a grateful response.

Our bodies, our gifts, our very life is given to us as a part of the whole life of God on earth. We are members of a great cloud of witnesses, a great body of Christ. Each of us is given part of the work of carrying out God's mercy in the world. The Holy Spirit which makes us part of the one body of  Christ also enlivens us to be an active member in our community and out in the world.  We are all given unique qualities which reflect the God we believe in and the God who animates all creation.  Yet we are not independent but interdependent members. We depend upon one another and are part of one another's life and livelihood.

This interdependence is for the building up of the kingdom of God and the manifestation of grace in the world around us.  Our uniqueness and our unique gifts are part of the wider community and its overall functioning. Gifts are each dependent upon the others.  So Paul continues...As one body in Christ the gift of prophecy (inspired preaching) is dependent upon the gift of ministry - the administration of aid and distribution of alms.  Teaching is dependent upon exhortation (the urging of others to have faith).[see Chris Haslaam's site on the breakdown]  All of these are gifts that work together in harmony and unity.
4For as in one body we have many members, and not all the members have the same function, 5so we, who are many, are one body in Christ, and individually we are members one of another. 6We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7ministry, in ministering; the teacher, in teaching; 8the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.
As one body there are many members and we are all in need of the other.  

I think the challenge here is that we don't truly engage in this notion that all have gifts. We don't really have time to figure this out with people. We are typically only interested in the gifts that help run the church. Any gift that might take more time or cause a disruption in the gentle order of things is a gift discarded.  We have decided that the only gifts of preaching, teaching, church planting, and leadership belong to those with advanced training and three years of masters study.  

Paul points out the truth of Jesus and his call to those first fishermen. Paul points out the truth of the call to the first apostles appointed by the Holy Spirit - none of them had an MDiv.  They were all kinds and sorts of people. They were poor and wealthy. They were wise and simple. Yet all received their gifts from the Holy Spirit. They gave their lives to the health and vitality of the kingdom of God.  

So I wonder...do we dare preach the truth this Sunday? Even though it will cause a fair bit of trouble for those in power and enmeshed in the hierarchy... courage is probably the right tactic here.



Some Thoughts on Exodus 1:8-2:10

"This ancient text from Exodus echoes powerfully in our congregations, nation and world: issues of race and politics, religion and politics, gender and power, the war on terror, debates over immigration policy, the inequities of our global economy, congregational mission and hospitality to the stranger, and all manner of suffering and bondage that threaten the individuals and families with whom we minister."

Commentary, Exodus 1:8-2:10, Dennis Olson, Preaching This Week, WorkingPreacher.org, 2008.

"The story highlights the cleverness and understated bravado of the women agents who defy Pharaoh."

Commentary, Exodus 1:8-2:10, Amy Merrill Willis, Preaching This Week, WorkingPreacher.org, 2011.

"It's a courageous act of civil disobedience that changes history, for one of the boys that is spared will be called Moses and he will lead the Israelites out of Egyptian captivity."

"The Butterfly Effect," David Lose, Dear Working Preacher, 2011.


Oremus Online NRSV Old Testament Text 

Today's passage is the beginning of the story of Moses and it starts as Pharaoh goes crazy! He attempts to kill all the children in order to decrease the growing population of Israelites. Like a "genesis" narrative, a "how did we come to be in Egypt" narrative, it is a story of beginnings. It begins with these words, “These are the names of the sons of Israel who came to Egypt with Jacob, each with his own household: ... Then Joseph died ..., and that whole generation”.

The Pharaoh no longer remembers Joseph and his family, there are too many Israelites now, and he is using them to help him build up his cities. They no longer rule side by side, instead they are slave labor. Their numbers continue to increase so Pharaoh tells the midwives to kill the male babies, but they resist. Moses is saved. In fact, he is saved by a daughter of Pharaoh and brought up as an Egyptian. So the repetition now begins. The favorite son, saved from death, now is given life and one that will in the end save God's people and bring them a bit further on their journey.

The story of the sacrifice of the male children of course is echoed in the story of Jesus and the death of the innocents in Matthew's Gospel. This is important because in the Gospel of Matthew Moses is a prefiguring character. We of course already talked about the theology of this in our last post. However, in Matthew's Gospel Jesus is like Moses - a great prophet. Jesus is protected from the genocide of male children. He returns from Egypt. Jesus like Moses fasts for 40 days. Jesus is the great shepherd of God's sheep and is sent to free them because of God's passion for them. Even Matthew's transfiguration is filled with Moses typology. (Richard Hays in Echoes of Scripture in the Gospels certainly does this parallel well. However, this is present in Allison and Davies work as well.)


Sunday, August 6, 2017

Proper 15A/Ordinary 20A/Pentecost +10 August 20, 2017



Prayer

God of all the nations, in the outstretched arms of Jesus the Crucified you gather the people of earth, diverse and divided, into a single embrace of salvation and peace.  Stir up within us the longing for unity that filled the heart of Jesus your Son, and let our every word and deed serve your design of universal salvation, until all are gathered into your one family to be perfectly one in your covenant of love. 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 15:10-28


"As far as I know, there is only one good reason for believing that he was who he said he was. One of the crooks he was strung up with put it this way: 'If you are the Christ, save yourself and us' (Luke 23:39). Save us from whatever we need most to be saved from. Save us from each other. Save us from ourselves. Save us from death both beyond the grave and before. If he is, he can. If he isn't, he can't. It may be that the only way in the world to find out is to give him the chance, whatever that involves. It may be just as simple and just as complicated as that."

"Messiah," sermon discussion from Frederick Buechner, Frederick Buechner Blog.

"Like the story of the woman who as an outsider experiences God's mercy and so challenges a too-narrow tradition that would want to restrict God's mercies to a chosen few, so these sayings invite a reexamination of our hearts and call us to a new appraisal of the expansive reach of God's mercies."

Commentary, Matthew 15:[10-20] 21-28, James Boyce, Preaching This Week,WorkingPreacher.org, 2011.


Oremus Online NRSV Gospel Text


Wow. Now this Sunday we have an interesting passage! In order to engage this passage we must realize that it comes after a confrontation scene with the religious leaders. Jesus has just been confronted by the authorities who are challenging him that he is not following the tradition of his faith ancestors.  They are acting somewhat like inspectors who are pretty sure the disciples have not been washing their hands before they sit down and eat.  The passage is a direct engagement with the rules of the day which understand the tradition of the religious authorities to be outside the tradition of scripture; and therefore Jesus in our passage today teaches the crowd around him.

Scholars tend to look upon this text as trying to deal with the difference between the Matthean communal rule of life and that of their forebears.

At the same time we must recognize that while this may be true, we also know that this engagement with the religious authorities was one of the key mitigating factors that led to Jesus' crucifixion.

Jesus is proclaiming a message that connects the new emerging communities with the ancient law of the Israel and their prophets.  The new communities that Jesus is speaking to are certainly continuing Jewish communities.  But the Gentile mission too was quickly to engage as a full member of the evolving understanding of God's widening kingdom.  Jesus is preserving the good news of a God who is in relationship with his people and who makes promises to be with them always even to the end of the ages; a God who promises the abundance of creation.  So there is a sense that Jesus is continuing and reforming. (Allison/Davies, Matthew, 537)

Jesus' teaching is essential to a global mission.  Jesus' teaching is the pre-cursor to the Apostolic Decree from Acts 15.20, 29; 21.45.  Wherein the first community of followers of Jesus quickly laid out the boundaries that would enable the Jew and the Gentile to worship God through the particular revelation of Jesus Christ without getting in one an other's way.  The rule prohibited four things: eating meat sacrificed to idols, eating blood, eating strangled animals, and intercourse with near kin. (Allison/Davies, Matthew, 538)  These were the rules.

The real focus I think for this passage has to be the text: What comes out of the mouth proceeds from the heart, and that defiles a man (15.18).  This is a key component to Matthew's Gospel; indeed the whole of the Gospels. It is mentioned throughout the Gospel narrative.  Too often religion gets overly focused upon ritual and in so doing looses sight of the key component of faith - the direction through the heart of one's life and work.

It is one's intention and attitudes that is a chief characteristic of Jesus' words to his followers.  It is perhaps the center of Jesus' own moral teachings.  Integrity is the result of harmony between thought and act.  Integrity is the result of an action based upon the living word of God brought into being through the vessel of one's heart and delivered by mouth and hands.

In the end Jesus' own teaching is why he must accept the challenge by the woman.  He too much act in accordance with his own teaching and in so doing shows the integrity of his words and his actions.  All too many preachers will get hung up on the woman's challenge. Do not miss the challenge Jesus is offering to us who craft many rules for the segregating of our own communities.

This is not particularly new teaching that Jesus is offering his followers. In fact most religious reform is not new.  It is rather a rereading, reinterpreting, and re vocalizing of the ancient words of psalms, prophets, and rabbis.  It is to say that keeping the commandment was good, but that interiorizing the commandment was essential religious work.

Allison and Davies in their work on Matthew write this:

The Psalms, the prophets, and the rabbis all attest the necessity of cleansing the heart and purifying interior disposition.  In the First Gospel, however, there is a regular and emphatic dwelling on the them, so that Matthew remains a constant reminder that Jesus laid an extraordinary emphasis on the real inner religious significance of the commandments.

We are challenged by this passage a great deal.  As a Church we are working through divisions on the different ways of acting out our faith - liturgy, sacrament, and polity. Yet I think we are being judged by those who do not come to church but seek God. We are being looked upon by those who love Jesus and believe he would have similar criticisms of today's church.

I think we are challenged to hold up today's scripture and ask ourselves as individuals and as preachers and teachers what are the things we are most concerned about? What are the items from the last meeting we went to and did not go our way and so now we are harboring as essential to the life of our church? What are the items we hold most dear and most important: budget, altar guild, ritual, grounds, coffee hour?  What are they and how are they connected to the religious heart of our church? How are the things we hold as most important connected to the religious heart of Jesus' Gospel?

This is a good exercise.  Perhaps we should do the work corporately and then offer ourselves to God and be reconciled to God, our neighbor and the world.  Then perhaps we can take genuine step forward in mission reconnecting our words and actions with our own heart and with the heart of Jesus and his Word.


Some Thoughts on Romans 11:1-32

"God will not give up on us. His promise of life is centered in the death and resurrection of his Son, Jesus Christ. He is the Deliverer from sin, death, and the power of the devil for Jew and Gentile alike."

Commentary, Romans 11:1-2a, 29-32, Paul S. Berge, Preaching This Week,WorkingPreacher.org, 2008.

"What a wonderful vision: God wants to have compassion towards all people - and will!"

"First Thoughts on Year A Epistle Passages in the Lectionary," Pentecost 9, William Loader, Murdoch University 



Paul has made his case, one that I do not agree with, that Israel will not be saved at the last day.  My view is in fact a generous view given the fact that most Jews today do not believe as I do that reconciliation with God is possible by God's doing and through God's love.  Some may be saved he says, but not many.

Paul then explains how like him both Jews and Gentiles may come to believe and that he is a chief example of how God is working his purpose out with his people the Israelites.  God is faithful and God intends to save his people. The Israelites are still his chosen people.  God will lead the Israelites to this new understanding by means of the Gentile Christians and their faithfulness he says.

Gentile Christians, who were once unfaithful/disobedient are now part of the family of God. They are and can be examples to the Jews ans show them how to respond to the grace and mercy and love of God.  They are to be examples to the world, to Jew and Gentile alike, of how to live with God.  I think this is the part of the passage that will preach.

As a follower of Jesus, who receives grace and the spirit, I have an opportunity to live a life worthy of my saving. I have an opportunity out of gratitude to reflect the love of God to all people.  In so doing they will be drawn towards God and God's love.  

I am not to spend a lot of time worrying about who is save and who is not.  Instead my work as a God fearer and Jesus follower is to live a life of grace. I am to be as C. S. Lewis said, a little Christ.  In so doing others will become as I am and in turn be Christs out in the world.  This is our work. Freed from the law and forever united by the love of God I am to respond out of gratitude and live a life of the Spirit for all the world to see...never boasting in my own saving work but in the work of may savior Jesus Christ.


Some Thoughts on Genesis 45:1-28

"The text for today describes a moving scene of reconciliation, the self-revelation of Joseph to the brothers who sold him into slavery many years before, and gives us the theological lens through which to view the whole story of Joseph."

Commentary, Genesis 45:1-15, Kathryn Schifferdecker, Preaching This Week, WorkingPreacher.org, 2008.

"Joseph's complicated family history teaches us that Israelite identity was a cultural and religious one and not an ethnic or even national one in his time -- and for some time to come."

Commentary, Genesis 45:1-15, Wil Gafney, Preaching This Week, WorkingPreacher.org, 2011.

"Once powerless at the bottom of a pit, outnumbered by brothers who hated him, Joseph now gets to decide who will live and who will die. Having that power does not necessarily make Joseph a bad guy, but his use of that power to control those around him surely does, no matter how much he cries."
Commentary, Genesis 45:1-15, Cameron B.R. Howard, Preaching This Week, WorkingPreacher.org, 2014.



In our passage for this week we have the great reconciliation moment between Joseph and his brothers. There of course has been a great drought and his brothers have come to Egypt for help and find themselves before Joseph who now oversees on behalf of the royal family. (Spoiler alert.) Joseph forgives them in the end. Joseph brings his brothers and family to Egypt thereby completing the journey of the tribe into Israel and sets up the story of Moses.

I really like what Rabbi Jane Rachel Litman in her BeliefNet article has to say:
This week's Torah portion, Vayiggash, probes the emotional tension of coming out after a lifetime of passing. It brings us to the dramatic climax of the Joseph story. Though a Hebrew, Joseph is now living as an Egyptian lord. He dresses as an Egyptian, he speaks as an Egyptian, in every outward respect he is Egyptian. His true identity is known only to himself and God. 
In last week's portion, Joseph sees his brothers for the first time since their youth. He is moved to tears, but he removes himself to another room and cries alone. Joseph sees, but he is not seen. 
From the time of his imprisonment until this climax, Joseph has assumed a more hardened and calculating face to the world. He cleverly guides Pharoah into making him vizier of Egypt. He strategically deals with a great famine and makes a profit. He lies to his brothers and tests them. Joseph is no longer the guileless and imprudent boy of the early chapters of the tale. Joseph has learned how to maneuver and manipulate in an unfriendly world, but at the cost of personal authenticity. 
At last, in this week's portion, Joseph must choose whether to allow himself to be vulnerable--to be seen for who he is. His brothers have passed his test. They do not abandon each other at times of danger. 
The situation is as psychologically "safe" as Joseph can make it. Now he must take the risk of honesty. It is a moving moment indeed when the Torah recounts how Joseph sends everyone away, so that he is alone with his bothers, his "own kind," when he reveals himself. Finally, letting go of his worldly, calculating, Egyptian facade, he comes out. "I am Joseph," he sobs. (Read full article here.)
The idea that Joseph, like others before him, has had to hide and be someone else for so long. Almost as if the old Joseph has died as the brothers wish. The moment of transformation comes for him. He can stay hidden or be revealed. He can help his family or leave them to suffer the consequences. In a costly moment to himself he is able to be his created self AND in this way there is also aid for his family and in the end reconciliation. While the story is clear that Joseph himself has been wronged, almost killed and sold into slavery, he must himself also pay a cost for reconciliation. He must unveil himself of his hatred and anger. 

Often times in reconciliation processes we are very attentive to what the other must do in order for us to move forward. Rarely are we aware of our own cost for the process and what we will loose in order to gain reconciliation.