Third Sunday after Epiphany - Lectionary 3, Sunday January 23, 2022

Prayer

The Divine Image William Blake

To Mercy, Pity, Peace, and Love
All pray in their distress;
And to these virtues of delight
Return their thankfulness.

For Mercy, Pity, Peace, and Love
Is God, our father dear,
And Mercy, Pity, Peace, and Love
Is Man, his child and care.

For Mercy has a human heart,
Pity a human face,
And Love, the human form divine,
And Peace, the human dress.

Then every man, of every clime,
That prays in his distress,
Prays to the human form divine,
Love, Mercy, Pity, Peace.

And all must love the human form,
In heathen, Turk, or Jew;
Where Mercy, Love, and Pity dwell
There God is dwelling too.

Some Thoughts on Luke 4:14-21

"Luke 4:14-21 is the opening scene in the ministry of Jesus. It is Jesus' manifesto for the work ahead."
Commentary, Luke 4:14-21, Ruth Anne Reese, at WorkingPreacher.org, Luther Seminary, 2016.

"...the God of Luke-Acts intentionally and continually invades, initiates, and even invites any and all theological deliberation, exploration, and imagination. Such theological thinking takes time and cannot be straightforwardly encapsulated in convenient statements of theoretical intent. Rather, Jesus’ words are a call to real life, real people, real time. This is God in our present and in our reality."

Commentary, Luke 4:14-21, Karoline Lewis, at WorkingPreacher.org, Luther Seminary, 2013.

"Luke necessarily turns the focus here to individuals who need freedom and salvation because such was the focus of many anecdotes about Jesus and this remains valid and real for all of us, but the broader vision is not lost, including Israel?s restoration (see Acts 1:5). Such good news, such peace, such liberating work of the Spirit, remains the core activity of the Christ (anointed) community.

"First Thoughts on Year C Gospel Passages in the Lectionary," Epiphany 3, William Loader, Murdoch University, Uniting Church in Australia.

Oremus Online NRSV Text

In Luke's Gospel Jesus has been baptized in the river Jordan and then driven into the desert where he makes his way as his ancestors did in the wilderness. Jesus himself withstands the devil's attempts to draw his faith and so he like ancient Israel out of Egypt is raised out of the desert as a faithful servant to the most high God. He is dependent up on God and will not be deterred from God's mission in him.

So it is that he comes to Galilee.  In Luke's Gospel we see Jesus in the synagogue teaching. Unlike other Gospels, Luke's is clear that Jesus is continuing a long tradition and is the mighty savior Israel has awaited. So it is the foundation of the mission to Israel is continuously laid.

Jesus reads from the scroll of Isaiah 61 and makes clear his mission. He has come with the spirit upon him. He is anointed. His work is to bring good news to the poor. He is going to proclaim the year of God's favor - a sabbath time in which the captives are freed from their yokes. He will be about the work of healing many and he will unbind those who are oppressed. He is to offer forgiveness of sins and the proclamation of Shimittah - a kind of cultural shabbat or Jubilee year.

In this passage we see Jesus as a prophet of old, a teacher, a person of authority, and with a clear mission in which we shall see the power of God in the world.

What I think we miss all too often is that Jesus is in the synagogue in order to reveal that God is to be at work outside of the synagogue - in the world with real people in the midst of real lives. It is not so much that we inside the church are to receive a special message but that we are to leave the church to go out to deliver the special message of God's jubilee and sabbath to the world.

Quite literally in the Gospels Jesus does the work of Isaiah 61. A church is no church at all if it is not also doing the work of Jesus out in the world. They will know the church by its works and if it is not working for the poor, the imprisoned, the hungry, the yoked, the bound, the blind, and sick then it is not a Christian community - it is simply a club.

In a time when we can blame a lot of our woes on shifting cultural trends - the reality may actually be that we spend more time in our synagogues listening than we do outside doing.

Some Thoughts on I Corinthians 12:12-31

"...we are meant to hear that this calls us not to some assertion of privileged status, but rather to the recognition of our responsibility for mutual care for the members of this body.
Commentary, 1 Corinthians 12:12-31a, James Boyce, at WorkingPreacher.org, Luther Seminary, 2013.


"God was making a body for Christ, Paul said. Christ didn't have a regular body any more so God was making him one out of anybody he could find who looked as if he might just possibly do. He was using other people's hands to be Christ's hands and other people's feet to be Christ's feet, and when there was some place where Christ was needed in a hurry and needed bad, he put the finger on some maybe-not-all-that-innocent bystander and got him to go and be Christ in that place himself for lack of anybody better."
"The Body of Christ," Frederick Buechner, Buechner Blog.

"While our culture reduces 'hospitality' to friendliness and private entertaining, Christian hospitality remains a public and economic reality by which God re-creates us through the places and people we are given."

"Untamed Hospitality," Elizabeth Newman, (other resources at) "Hospitality,"Christian Reflection, The Center for Christian Ethics at Baylor University, 2007.

Oremus Online NRSV Text

We have been working our way through the spiritual gifts discussion between Paul and the church in Corinth. Last week Paul explained to them that spiritual gifts were given for the good of the whole community.  In this passage for the readings this week Paul undertakes to explain the nature of the church. 

Christ is the head of the community (we would call church) and regardless of our beginnings, culture, class, we are bound together as citizens and family members by our baptism. Moreover, the Holy Spirit is in fact acting within us as the body of Christ in the world. We all help to make up the body and we all help undertake the body's work in the world. Moreover, we are mutually connected and needed. 

Here is an interesting piece of understanding the body in Paul. We all come under God's lordship in Christ. We are all needed. And, we are to treat one another as essential. We are to treat even the "less respectable members" as essential. In this way we work together in the midst of "dissension" and we bear witness to Christ in the world.

Sometimes I wonder if we really treat those we think are "less respectable" with the same caritas and love which Paul intends...even in our disagreements.

Some Thoughts on Nehemiah 8:1-3, 5-6, 8-10

"Here we see [Ezra] in a new role that looks both innovative and strangely familiar: reading and expounding upon Scripture. The passage emphasizes that this occasion includes not just the priests, Levites, or even just the men, but all the people, men and women. It also asserts that Ezra read at the request of the people themselves."
Commentary, Nehemiah 8:1-3, 5-6, 8-10, Patricia Tull, at WorkingPreacher.org, Luther Seminary, 2013.


"This passage is not about legalism and rigidity. It is about finding life, finding true joy. It would make for a great sermon or homily this Sunday."
3 Epiphany, Year C: Nehemiah 8:1-10, Biblische Ausbildung, Dr. Stephen L. Cook, Virginia Theological Seminary. Part 2.


"Do we believe in such a way that we are reknit as a body, members of one another, a commonwealth and not just people for ourselves? Are the words fulfilled in our hearing?"
"The Proclamation," John Stendahl, The Christian Century, 1998.

Oremus Online NRSV Text

If you love Nehemiah this is your chance. It only appears in our lectionary here on this Sunday and on Easter 4a and Proper 13a! 

We better begin with a refresher. Nehemiah and Ezra are often read together. Both are essential to understand the return of the exiled Jews to Jerusalem and their desire to rebuild the Temple. What we see in this passage today is that the Temple is remade and the sacred arts of religion reestablished.

The passage also reveals the struggle with between the exiled returnees and those who did not leave. Their division and desires for their homeland differ, though Ezra and the priests prevail.

In the midst of this the "book of the law of Moses" is found and so it is read in the midst of the people to remind them of the covenant with Yahweh. This is a feast day as the people are not only physically returning to the temple and the religion of the patriarchs and matriarchs, it is a feast because the people are reminded that they are to be holy as their God is holy. They are to keep the sabbath and to remember God's deliverance of them. 

So it is that the passage offers to us a sense of thanksgiving for the mighty works of God. Those returning and now free see their lives intertwined and connected with the people freed from Israel. The religion is restored, but greater than the acts of piety, is the knowledge that God will persevere and be faithful to his people - returning them to their homeland.

Epiphany 7A February 19, 2017

Quotes That Make Me Think

"You see the lines in their faces and the way they walk when they're tired. You see who their husbands and wives are, maybe. You see where they're vulnerable. You see where they're scared. Seeing what is hateful about them, you may catch a glimpse also of where the hatefulness comes from. Seeing the hurt they cause you, you may see also the hurt they cause themselves. You're still light-years away from loving them, to be sure, but at least you see how they are human even as you are human..."

"Enemy," Frederick Buechner, Whistling in the Dark.

"Walter Wink makes the case: 

"that antistenai has to do with violence. The word is formed from anti--"against"--and stenai--"to stand." Literally, the word means "stand against" or "withstand." Wink notes its repeated use in the Septuagint (Greek Old Testament) as a word for "warfare." Likewise, it appears in Ephesians in a context of warfare (6:13). Josephus, writing in the time of Jesus, continually uses antistenai to mean armed struggle... Therefore, the sentence should be translated: "Do not violently resist the evil one."

General Resources for Sunday's Lessons from Textweek.com

Prayer

Lift from our hearts the burden of hatred, and drive all resentment far from our lives; so that, loving not only our neighbors but even our enemies, we may, by your grace, be perfect, even as you are perfect. 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 5:36-48

Oremus Online NRSV Gospel Text

Resources for Sunday's Gospel

As last week we are continuing our passage from the sermon on the mount wherein Jesus uses the phrase, "You have heard that it was said...." 

Last week we worked on lust, marriage, and swearing (oath taking). This week we are presented with two more. They are offered as examples of how Jesus "came not to abolish the law but to fulfill it."

This is an important theme within the whole of Matthew's Gospel as Jesus is the righteous one and those who claim to be his followers are to be righteous still. We might recall that last week I talked about how Jesus is in these reflections being very pointed about his comments and is clearly making them with the idea that one's commitment to these principles is a necessary component to one's response to the covenant God has with all of creation and with us specifically as creatures.

The last two antithetical teachings have to do with violence and with loving neighbor. 

Jesus is clearly calling those who would follow him and desire to fulfill all righteousness must refrain from violence; in fact choose intentionally not to enact violence upon one another. Specifically not to retaliate or seek to revenge violence with violence. 

What would a world be like if we were able to create a culture wherein people lived whole lives without physical violence being done to them. I think as Christians and as people who live in a world of the Internet and a world with an understanding of psychology we must broaden Jesus' imperative to say that we as Christians are called, challenged, to live a life without being violent in our words (written or spoken), in our emails, videos, conversations, treatment of others, etc. The world would be a very different place today if Christians took this to heart. I imagine the world would be transformed if we simply tempered in some measure the violence we perpetrate and perpetuate on others. 

I don't believe that Jesus is saying don't stand against the oppressor, but he is saying don't wound or kill him. In fact do not wound or kill his/her character. 

This passage again ties into the notion that the law itself was based upon how one reacts to another.  You do this thing so I do this thing..type of approach.  Jesus has reoriented the conversation. He says God is impartial with his love and forgiveness to you.  How will you respond?  A follower of Jesus and of God is to respond with the same impartiality - regardless of what the other person does.  Jesus has reversed the work of the law, not only fulfilling it but raising it to a higher quality.  This higher demand of the law - your response to God's action - is one that was purchased upon the cross of Christ when he himself stood against all evil, all sin, and all brokenness - holding it tightly into the grave where by he left it and rose on the third day.  His trampling of the law and death and is invitation to respond is supposed to be the hallmark of our Church's mission.

Christian community today is very complicated and the reality is that most congregations have been involved in violent heart rending conflict in the past decade.The congregational study called FACTS reports: 86% of congregations had conflict in the last five years. 32% of churches reported very serious conflict. Of congregations that had serious conflict, that conflict: is ongoing in 6%; remains, but is no longer serious in 28%; was resolved with no negative consequences in 26%; was resolved with some negative consequences in 40%.The report says that the following are the primary reasons for conflict in a congregation: priest’s leadership style (17% so report); money/finances/budget (11%); priest’s personal behavior (11%); who makes a decision (10%); member’s personal behavior (7%); how worship is conducted (6%); program/mission priorities (5%); and for theology (4%).

From what I gather these statistics are not unique to Episcopal congregations alone. I believe one can make a case that based upon this statistic most congregations have not paid much attention to this passage of scripture at all! 

One might also say this may very well be one of the most important passages to preach!I believe that if we as Christians and as Christian communities do not truly try to work on this area regarding loving our brothers and sisters, our enemies and our neighbors unconditionally as our Lord and Savior Jesus Christ does then we will perpetually live within the false expectation that people will want to become members of the community of Jesus Christ; a community which promises love and kindness, gentleness and hope.

Some Thoughts on I Corinthians 3:10-11, 16-23

Oremus Online NRSV Epistle Text 

Resources for Sunday's Epistle

"The buzz of self-promotion and the satisfaction at increased recruitment, even in the name of Jesus, can so easily go awry."

"First Thoughts on Year A Epistle Passages in the Lectionary: Epiphany 7, William Loader, Murdoch University, Uniting Church in Australia.

"Corinth is holy because God's spirit dwells in it. Holiness is not Corinth's possession. It is a gift that has been given to it by Christ."

Commentary, 1 Corinthians 3:10-11, 16-23, Mark Tranvik, Preaching This Week,WorkingPreacher.org, 2011.

Paul begins this passage with a metaphor of building.  He points out that he laid a foundation - which is Christ and not himself.  All others will have to chose how they build for you always want to build on Christ and Christs work and not your own.  This of course has been the problem with those other teachers in the Corinthian community.

You also do not need to worry about the judgment for these preachers who build up other things than Christ and Christ's building.  God will do that work.  He writes:

"Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— the work of each builder will become visible, for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each has done."

You are God's temple of the Holy Spirit.  So whatever you put on to hide yourself or build up to look like something else - God will burn that way. God will in the end have you as his temple.

One way that you will know if you are building up a different building than what God has purposed is if you are dividing your self from others. Are you separating yourself out?  Are you separating others from God? Are you the one doing the judging? Are you the one who is using fancy arguments and following a leader who takes you out of the community? If you are doing those things then you are following the wrong leader. You are in fact not building up the temple but tearing it down.

Godly leaders will want to help you - the real you - the internal you - become God's vessel - God's temple.  Don't boast on the leader - boast on Christ and Christ's work in your heart!

I imagine that the reality is that most of us are more interested in our way, our language, our view, our leader, our group, our team.  My intuition tells me this is where we most often begin and then expand to God and pull God down on our side.  Paul is reminding Corinth - This is not how God works.

Some Thoughts on Leviticus 19:1-18

Oremus Online NRSV Old Testament Text 

Resources for Sunday's Old Testament Lesson

A missionary Church knows the basics of its faith. Following Jesus in the community of the Episcopal Church means that we work on being good disciples. We need to be able to articulate our faith. As a church, we need to be forming followers of Jesus who can articulate the essential visionary nature of who we are as Episcopalians.

Episcopalians, for instance, engage in the work of praying the Ten Commandments. We do it in worship, and we even have a teaching guide in the Book of Common Prayer (page 847). When was the last time you picked up the Book of Common Prayer and read the Commandments and our Episcopal understanding of their purpose in guiding our pilgrimage through life? The Ten Commandments are some of the first discipleship instructions in our catechism—a guide to faith. The Commandments remind us of God’s desire for us in our relationship with God and with others.

Episcopalians understand that we trust God, and we bring others to know him. We put nothing in the place of God. We show God respect in our words and in our actions and in the results of our actions. We are faithful in worship, prayer, and study. To the other we are to be faithful as well—treating our neighbors with love as we love God and love ourselves; to love, honor, and help our parents and family; to honor those in authority, and to meet their just demands. We, as Episcopalians, are to show respect for the life God has given us; to work and pray for peace; to bear no malice, prejudice, or hatred in our hearts; and to be kind to all the creatures of God. We are to use our bodily desires as God intended for the mutual building up of the family of God. We are to be honest and fair in our dealings; to seek justice, freedom, and the necessities of life for all people; and to use our talents and possessions as ones who must answer for them to God. We are to speak the truth and not mislead others by our silence. We are to resist temptations to envy, greed, and jealousy; to rejoice in other people's gifts and graces; and to do our duty for the love of God, who has called us into fellowship with him.

Continuing this faithful work with God and on behalf of God is what it means in part to follow in our apostolic teaching, to continue the work of a covenant community. We, as Episcopalians, hold ourselves accountable to this vision of relationship with God and with one another. We believe we hold up our lives to this image of our being, word, and deed and can see clearly where we fall short of the hope God has in us and so we repent. We return to God.

As Episcopalians, we know that baptism does not make us perfect. We know that we remain sinful and sinning people. That is what we Episcopalians own—that we too often follow our own will and not God’s. This really messes up our relationship with God and with other people. We also have managed to make a real mess of God’s creation.

We recognize we cannot help but mess up our relationship with God and others, so we understand that we are in need of salvation. We are set free to do the work of creating a community of reconciliation. We know as Episcopalians, we say in our Eucharistic prayers, that God has tried to call us back to God . . . but not yet. It is under this weight of sin that God chooses to enter the world. God comes as the Messiah to set us free from the power of sin, so that with the grace of God, we may live and work as God’s people.

We believe the Messiah is Jesus of Nazareth, the only Son of God. He is the Christ. He is not just another prophet, good guy, wise man or great historic figure—no henotheistic guiding spirit. We believe in the Episcopal Church that Jesus is the only perfect image of the Father, and that he reveals to us and illustrates for us the true nature of God. Jesus reveals to us that God is love and that God’s creation is meant to glorify God. We believe Jesus was conceived by the Holy Spirit, that by God’s own act, his divine Son received our human nature from the Virgin Mary, his mother. We believe that God became human so that we might be adopted as children of God, and be made heirs in the family of Abraham and inherit God's kingdom.

As you think about this particular way of reading and understanding the Levitical code I want you to understand this this is a traditional Christian form of reading it. The Gospel of Matthew is very clear here that this work of the commandments, of reading the first and second commandment through all of life, does not lessen the work of keeping it but instead raises it to a new and different level. You see it is not enough, Jesus tells us, to not murder but rather that the seat of murder is anger and we must deal with our anger. Therefore, the higher work is to realize this and seek reconciliation instead of anger. Jesus does not simply want us to do or not do things, but invites us to a transformation of the heart.

Richard Hays in his book Echoes of Scripture writes: “According to Matthew, such radical obedience, to which the Torah, rightly understood, points is possible only through a transformation of character, enabling not merely outward obedience to the law’s requirements but also an inner obedience from the heart. In light of such a vision Jesus summons hi disciple to renounce not only murder but also anger, not only adultery but also lust. (Matt 5:21-30)” (Echoes, 121.)

Too often we want to throw out the law – that is a mistake and a heresy. As my Lutheran brothers and sisters say the law can neither deny the gospel of grace nor can the gospel deny the law. Paul Zahl adapts, in a very Episcopal way, Martin Luther’s three uses of the law and its use. Removing the law as a fear provoking method of producing repentance, Zahl offers two uses: First, as Jesus is attempting to teach us, our actions have consequences. Secondly the inability to keep the law teaches us our human nature is in need of saving and that we totally depend upon God in Christ Jesus and his grace.