We have a long standing tradition in our family, as many of you do, too, I'm sure. Whenever we are on a trip, either to or from a place where we gathered as a family, we call - or now, text - each other, to let each know that we have arrived home safely.
This week's scripture, lesson, and article to read and discuss is about those loved ones who have come and gone before us, where we are now - in relation to God, our family, and our neighbors - and where we are going. In every case, the good news is that there was, is, and ever will be, a homecoming. From God's promise made in the Isaiah passage to Jesus' raising of his friend, Lazarus, from the dead, we are going home, a welcoming place which even death cannot deny us. Read The Rev. Shelli Williams' "A Vision of Home."
That doesn't mean that the journey will be without pain, sorrow, or loss. We read that Jesus wept at the news of the death of his friend. But we also read that God will wipe away every tear, and death will be no more. From that which binds us, we shall be free. We shall come home to the feast of all feasts. Thanks be to God.
In the final passages of the Book of Job, Job learns a new kind of justice. A justice not limited to retribution. What moves Job to see a different way of looking at things - to begin life anew after suffering great loss? What is this new way of looking at life after loss or separation? What is this new kind of justice? Consider The Rev. Shelli Williams' "See Life Begin Again." Her article also considers the gospel reading and the reading from Hebrews.
In the gospel lesson, like last week, Jesus asks the blind beggar, Bartimaeus, what he wants Jesus to do for him. What is Bartimaeus' response? What is Jesus' response? What does it take for Bartimaeus to see again?
The writer of Hebrews tells of the difference of Christ, the priest, and the Levitical priests. What is the difference? What is the significance of the permanent priesthood of Christ? What does that mean for us?
Consider the theme of restoration as you think about this lesson.
This week The Rev. Amy Richter tells us if we can change the question, we can change our lives. It seems the question of he day is "What's in it for me?" We see it in the sons of Zebedee. We saw it at the tower of Babel. We see it in the world today. And look at the jealousy, angst, and division it causes.
What if we changed the question? That's what Jesus consistently asks us to do. What if the question is what is in for our brothers and sisters, our relationships, even our country and world? What is the question if it is not "What's in it for me?" What will it take to change the question, and our lives together?
Give it some thought. Read The Rev. Richter's "Change the Question, Change Your Life."
Beset by tragedy and loss, Job is not defeated. He may be at a loss for what has happened to him, but he is authentic. He knows he has not done anything to deserve his fate. He opines that If he could argue his case he knows that God will be just and exonerate him.
The psalmist asks why has God forsaken him. Jesus recites Psalm 22 on the cross. Amos calls Israel to take account of the gross inequities of the time and the lot and despair of the poor in that society.
Jesus tells the rich young ruler, who asked him how he can have eternal life, and told Jesus that he has obeyed all the commandments. What does Jesus tell him to do? What does the rich young ruler lack? Why does he walk away grieving.
What is it to be authentic? God does not simply ask for obedience. We are lovingly created in his image with freedom to choose our paths along life's journey. We ask again, what again is "abundant life" Jesus came to give us?
The articles for reading this week are "The Perils of Riches," by Kenneth Carder, and "Material Things," by Andrew Warner.
Scripture: Job 1:1, 2:1-10 and Psalm 26 • Genesis 2:18-24 and Psalm 8 • Hebrews 1:1-4, 2:5-12 • Mark 10:2-16
We start a series of studying Job, and the focus this week is the beginning of a discussion of pain and suffering, and questions about why we have pain and suffer; how can a God who loves us allow us to suffer; why are there senseless killings, wars, disease - you name it.
Before the influence of the dichotomy of "light" and "darkness," and black and white beliefs separating good and evil beginning with the influence of Persian religion and the rise of apocalyptic thought and literature, Satan was considered the "Accuser," sort of God's questioning, prosecuting attorney, so to speak, and part of the council of heaven. We see that in the wisdom book of Job.
In this week's blog in his "Adventurous Lectionary," Bruce Epperly discusses Christian and non-Christian perspectives on the questions about pain and suffering, from karma, to God is testing us, God's will, new age linear acts-consequences processes (positive thoughts create positive consequences, negative thoughts, the opposite, e.g., prosperity religion), and a divine suffering with us as a healing, redemptive process.
Dan Clendenin, in "The Book of Job: Certainty, But No Security," says there are lessons to be learned such as not trying to fix our friends who suffer with "pious clichés," despite our good intentions. What then should we do? What can we learn from the Book of Job, from and about suffering?
