Family and the Book of Life

Scripture: 1 Samuel 2:18-20, 26  •  Psalm 148  • Colossians 3:12-17  •  Luke 2:41-52 • John 1: 1-18 

This first Sunday after Christmas, also known as Holy Family Sunday, we get a brief glimpse - the only glimpse we have in the gospels - of Jesus' life as a boy, and his relationship with his parents, and with God in Luke's gospel. We also learn, from the first chapter of John, that Jesus was the "true light," as we say together the Nicene creed , reaffirming our faith, and that although he was sent to his own people, he was not accepted by them, and the world did not know him. The Rev. Dr. Steve Griffiths tells us we can take the opportunity this Christmas, and every day, to welcome the Christ into our lives? What can we do to welcome Him? How must we be to welcome Him?

The Rev, Dr. Brett Patterson reflects on the passage about Hannah and Samuel, and Paul's letter to the Colossians offering incites about life after we welcome the Christ into our lives in "The Book of Life."

* Remember - Sunday School class is at 8:30 this Sunday and for the next six weeks of Epiphany.

"My soul magnifies the Lord - for he has looked with favor on the lowliness of his servant"

Scripture: Micah 5:2-5a  •  Luke 1:46b-55 or Psalm 80:1-7  •  Hebrews 10:5-10  •  Luke 1:39-45, (46-55)

In preparation for the coming of God's good news we have spent time in the wilderness with John the Baptist, and considered scripture about the second coming of the Messiah - the Christ. This week we consider all of the hopes, fears, doubts, anxiety, joy and love of Mary, the God bearer and Mother of God who magnifies the Lord from her lowly, humble state. "Little, lowly, humble" are words we see in this week's scripture, from "Bethlehem, a little clan of Judah, to an unwed, pregnant teenager, who "left in haste," to go to her cousin Elizabeth, as Fr. Rick Morley tells us in "from shame to blessing with haste."


And it is from and to the lowly the Holy One comes - the hungry are fed, the rich are sent away empty, the powerful are removed from their homes, as Mary sings to us the Magnificat. How are we to receive this gift of the Christ child, and, in turn, offer his gift of love, compassion, forgiveness, peace and wholeness to others? See Morley's remarks about Elizabeth in "from shame to blessing with haste," Dan Clendenin's "Blessed is the Child You Will Bear - Advent and Anxiety," and Theme and reflection, Call to Worship and Reading for the Lighting of the Advent Candles, 4th week from Anna's Hosannas.

"We MUST set aside an empty space, even if it is only a feeding trough in a stable somewhere, that God can visit us.  Emptying ourselves is the greatest act of love we can offer; we make space for the other to enter us and live in us.  Since love is the traditional theme for this Sunday of Advent, it's a perfect match."

 

 

 

Anger and Joy. Preparing for the Lord's coming.

Scripture:Zephaniah 3:14-20  • Isaiah 12:2-6  • Philippians 4:4-7  • Luke 3:7-18

Anger and joy. Amid the hustle and bustle of the season, year's end work to finish, cleaning, baking, decorating, shopping, wrapping presents, meetings, choir practice, addressing Christmas cards, office and church dinners, worshiping, reading, checking off our lists and agendas, thinking of others...thinking of others? There are a lot of emotions which come into play during Advent and Christmas.

We again encounter John the Baptizer, crying out for repentance in the wilderness, preparing the way of the Lord, and this time, in addition to the urgency of his message, we see can hear anger in his voice. Why? In preparing for the Lord, what are we called to do? See Reflections by The Rev. Kate Huey.

Yes, we have all experienced or witnessed the full range of emotions and human conditions during the Christmas season. Great joy, wonder, surprise and sadness, loneliness, nostalgia, and anger. And in the midst of all of our humanity, the Lord comes to us, the giver of life, to share all that is life with us. Read Joy- the Colour of Grace by Christopher Burkett, and the story of the grandmother, Gagi, to see why anger is not enough, as we prepare for the coming of the Lord, who is doing something wonderful and new.

“This isn’t the way it’s supposed to be”

Scripture: Baruch 5:1-9 or Malachi 3:1-4  • Luke 1:68-79  • Philippians 1:3-11  •  Luke 3:

In the second Sunday of Advent we read about the voice of one crying in the wilderness, "'Prepare the way of the Lord, make his paths straight."  We read of him in the prophesy of Malachi, and in the Song of Zechariah, the no-nonsense, urgent message of John the Baptist, clothed in skins of wild beasts, sustained on a diet of locusts and honey - Repent of your sins, for the kingdom of God is at hand!

We are in the season of Emmanuel, God come near, and John the Baptist prepares us by telling us to "Repent!" How is this "good news?" See "This isn't the way it's supposed to be," by The Rev. Dr. Joseph S. Pagano. John prepares us for the good news of the gospel, which is Greek for "good news." Pagano has a good discussion of what sin is, and why it is good news that we know that something isn't what it should be, and the liberating power of forgiveness along with a vision of hope and a way to  "shalom," God's peace.

It wouldn't be Advent without "Anticipation." As Lance Moore tells us In "Anticipating the Advent," children know it. If only we adults could reclaim some of the anticipation and surprise, the excitement and wonder, of a child’s Christmas . . . or of the very first Christmas. And yet, today's lesson is about preparedness. How do we prepare to be surprised?

 

Advent, The Coming and Presence of Christ

Scripture: Jeremiah 33:14-16  • Psalm 25:1-10  • 1 Thessalonians 3:9-13  • Luke 21:25-36

We finished Lectionary year B with apocalyptic readings, followed by Christ the King Sunday, and begin Lectionary Year C this first Sunday in Advent, a season in which we celebrate Christ's coming, with apocalyptic readings concerning the second coming of Christ, the Parousia (παρουσια - coming, presence).

Read "Advent:Waiting and Working for the Kingdom," by the Rev. Dr. J. Barney Hawkins, IV, and see how many ways you can think of how we can prepare and be part of the coming of Christ, now and tomorrow. How can a kingdom be made of a wasteland? Read "A Kingdom from a Wasteland," by Dave Barnhart. What are the wastelands of our lives, our community , church and society? What are we called to do about them? Why?

Moving Beyond "It is what it is."

Scripture: 2 Samuel 23:1-7 and Psalm 132:1-12, (13-18)  • Daniel 7:9-10, 13-14 and Psalm 93  • Revelation 1:4b-8  • John 18:33-37

As we end Lectionary Year B, last week we considered endings and beginnings - the birthpangs of God's kingdom Jesus shared with his disciples. Endings and beginnings. Not always comfortable - in fact, shaking up our complacency with the way things are is what Jesus is up to.

We have been told that the first shall be last and the last first, that it is hard to participate in God's kingdom if we are preoccupied with wealth, possessions, and even our own personal agendas. Being open to change of everything about ourselves, our relationship with God and our neighbors will help us to move beyond "it is what it is," to it can and will become what God ordains us, and our relationships with God, and our neighbors, to be. 

This week is "Christ the King" Sunday. Think about the reversals and different way of thinking - metanoia - turning our mindsets,or repentance, Jesus calls us to do when thinking about the kingship of Jesus. The first step beyond "it is what it is," and "becoming who we are called to be," is to realize we are beloved - so beloved of God. See  A King's Gift by The Rev. David Lose, or as he puts it,"we are enough."  What is different about this King of Kings, and the life we are called to? What are we known for? What will be remembered for? Read The Servant King with Scars by Bishop Ronald Warren.

The End of the World as We Know It

Scripture: 1 Samuel 1:4-20 and 1 Samuel 2:1-10 •Daniel 12:1-3 and Psalm 16 • Hebrews 10:11-14, (15-18), 19-25 • Mark 13:1-8

It is fitting, at the close of Lectionary Year B, and before the beginning of Advent, that we consider endings. Apocalyptic and eschatological readings are sometimes read to portend of the end times. Apocalypse comes from the Greek αποκαλυψισ, interpreted as a revelation, an appearance, a manifestation. Eschatology is sometimes referred to as the study of the end times, but on a different level, addresses the meaning of history, the ultimate destiny of humanity. Most modern eschatology and apocalypticism, both religious and secular, involves the violent disruption or destruction of the world, whereas Christian and Jewish eschatologies view the end times as the consummation or perfection of God's creation of the world. For example, according to ancient Hebrew belief, life takes a linear (and not cyclical) path; the world began with God and is constantly headed toward God’s final goal for creation. Rudolph Bultmann in his "History and Eschatology: the Presence of Eternity," sees Christ as the eschaton (εσχατον),  the presence and focal point of realizing the ultimate meaning of our lives. A lot has been written, jokingly and seriously, about the end of the Mayan calendar..

In the gospel account this week, the disciples marvel at the huge stones of Herod's temple. Jesus tells them: "Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down." Many will come in my name and say, 'I am he!' and they will lead many astray. When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birthpangs."

What is Jesus telling us? Read "Transcending all that is 'thrown down'," by the Rev. Anjel Scarborough, and “The Destruction of  the Temple Foretold” by David Owens and  Mark Smith. What does "The End of the World as We Know it" mean?

Lessons from Widows and The Public Face of God's Purpose

Scripture: Ruth 3:1-5; 4:13-17 and Psalm 127  • 1 Kings 17:8-16 and Psalm 146  • Hebrews 9:24-28  • 

 Mark 12:38-44

This week our lesson come from five widows in the accounts of Ruth, Naomi, Orpha, Zarephath of Sidon with Elijah, and the anonymous widow in Jesus' lesson of the widow's mite.

Look at the circumstances and status of each widow, and the role each plays in the accounts. What does God teach us through these widows, from all who are "widowed?"  See Nancy Rockwell's "The Widow's Mite."

After the election (thank God it is over), eminent Old Testament scholar, author, professor and minister, Walter Bruggemann offers us the following prayer:

"Post-Election Day."

You creator God
who has ordered us
in families and communities,
in clans and tribes,
in states and nations.

You creator God
who enacts your governance
in ways overt and
in ways hidden.
You exercise your will for
peace and for justice and for freedom.

We give you thanks for the peaceable order of
our nation and for the chance of choosing—
all the manipulative money notwithstanding.

We pray now for new governance
that your will and purpose may prevail,
that our leaders may have a sense
of justice and goodness,
that we as citizens may care about the
public face of your purpose.

We pray in the name of Jesus who was executed
by the authorities.

Bruggemann asks us "So what is the "public face of God's purpose" to which God calls us?" See Dan Clendenin's "The American Presidential Election and ' the Public Face of God's Purpose."

What Kind of Love is This?

Scripture: Ruth 1:1-18 and Psalm 146  • Deuteronomy 6:1-9 and Psalm 119:1-8 

 • Hebrews 9:11-14  • Mark 12:28-34

This week we leave the Book of Job, and take up the Book of Ruth. Naomi, Ruth's mother in law, who had settled in Moab with her husband, returns to her homeland after her husband and sons die, leaving her with only her daughters-in-law, Ruth and Orpah. Though she instructs the two women to return to their parents’ homes, in the face of an uncertain future without prospects of another husband, or other children, almost certain poverty and lack of security, Ruth insists on staying with Naomi and returning with her to Israel. 

In Ruth 1:16 and 17, we have one of the most beautiful expressions of love, loyalty and devotion in any book, scripture or language - often quoted at weddings: "Where you go, I will go; Where you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die-- there will I be buried. May the LORD do thus and so to me, and more as well, if even death parts me from you!"

In the Gospel account, Jesus answers the scribe's question about the first commandment by reciting the Shema from Deuteronomy and a like commandment from Leviticus - sometimes referred to as the Golden Rule":"The first is, 'Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' The second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these."

And so we ask, what kind of love is this? What are the characteristics, and even more so, what are the ways of this love? Ruth is willing to share Naomi's desperate poverty and uncertain future, at a time when prosperity and happiness seem a distant memory for them both. 

Gary Charles says: "In a world and a church that are both deeply, lamentably 'polarized,' we can learn some important lessons from this foreigner, this outsider, this lowly widow, about reaching beyond our own protective walls and opening ourselves to unexpected and new life. 

Dale Andrews says: "We can join Ruth and Naomi on the road, during a difficult economic time ourselves, and offer the gift of ourselves in return for the many gifts God has given us." We can also give of our material goods to sustain our church and its mission.

June Jordan writes; "For the kind of love Ruth  showed Naomi, is 'a love that takes you to its bosom and that saves your life.' No wonder, then, that Ruth's name means "Beloved." And part of the message of the great commandments, the greatest love which ever lived, is that we are deemed worthy - beloved - of God, that Christ gave himself for us, a loving and perfect sacrifice for the whole world, that we might be saved, redeemed and made whole in communion with God and our neighbor. In all of this is relationship with God, and with God's help, each other.

Our readings this week are John van de Laar's article in Sacredise, and The Rev. Suzanna Metz' "Daring to Ask Questions."

Restoration and Reformation.

Scripture: Job 42:1-6, 10-17 and Psalm 34:1-8, (19-22)  • Jeremiah 31:7-9 and Psalm 126  • Hebrews 7:23-28  • Mark 10:46-52

This week's themes are "restoration" and "reformation." Job is restored to his good fortune. The Psalmist rejoices for the great things the Lord has done in salvation and redemption of his people. Jeremiah celebrates his prophesy of the return of the remnant of Israel. The author of Hebrews tells us of the high priest who lives forever and makes saving intercession for us in the sacrifice of himself for us, once and for all. Jesus restores the sight of the blind beggar, Bartimaeus, which means "son of Honor." 

When did God restore Job's good fortune? What does Jesus teach us in Mark's account of the restoring of sight to Bartimaeus? See "Coming Home with Shouts of Joy," by Ragan Sutterfield of the Ekklesia Project..

For Lutherans, and other churches in the Reformed tradition, this Sunday is reformation Sunday. What is it to be reformed? In restoration, or reformation, how are we called to act if God promises to restore us by his grace - if we have nothing to lose, so to speak? What is the relationship of failure and restoration? How does that reform us in the process? See "Bartimaeus, Luther,and the Failed Reformation" by David Lose.

What is the difference between retributive justice and restorative justice? What are we called to do by the redemptive sacrifice of Jesus who make intercession for us? See Jon Van de Laar's article in Sacredise.

What is the Good News in the Suffering of Christ?

Scripture: 

Job 38:1-7, (34-41) and Psalm 104:1-9, 24, 35c  • 

 

Isaiah 53:4-12 and Psalm 91:9-16  • 

 

Hebrews 5:1-10  • 

 

Mark 10:35-45

This lectionary year we concentrated on the gospel of Mark. The author seems to be in a hurry to tell us of the good news of Jesus Christ. We have seen great miracles, acts of faith, teachings, feedings and healings. We have also experienced the bewilderment of disciples, Pharisees, and fellow Jews as Jesus would turn our lives and expectations upside down. To be first, we must be last and servant of all. To enter the kingdom of heaven we must be as trusting and open as a powerless little child.To gain eternal life we must lose our lives and give up our possessions and control. And this week, Jesus tells James and John that to sit next to him in the kingdom of heaven, they must drink from his cup, and be baptized with his baptism. In other words suffer with him, as he suffers with and for us. Good news? See what Dianne Bergant tells us about "The Point of Suffering," and why Bishop Will Willimon tells us this is "Good News." 

The Rich Young Ruler - True Worth without Possession(s)

Scripture: 

Job 23:1-9, 16-17 and Psalm 22:1-15  • 

 

Amos 5:6-7, 10-15 and Psalm 90:12-17  • 

 

Hebrews 4:12-16  • 

 

Mark 10:17-31

Jesus is teaching about what we must do to enter, be in and bring about God's kingdom, here and now. The first are to be last and servant of all. We are to be as little children - open and trusting in God's grace. This week Jesus encounters the rich young ruler, who asked what he must do to inherit eternal life. He has kept all the commandments, followed all the rules. By all accounts he is a good man. Yet he leaves Jesus disappointed. Why? He lacked just one thing. What was that?

Does God have something against the rich? Job was wealthy and stripped of all his possessions. Possessions. Why does Jesus say "It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." What is true worth? What would we find out about ourselves if we gave up possessiveness? What is it to be possessed? What do we possess? What, or who possesses us? Remember what Jesus said about stumbling blocks and millstones. Look for the love and help Jesus offers us in this lesson.

In "How wealthy was the Rich Young Ruler really?" The Rev. Terry Parsons tells about true worth  without possession(s). You have to read his story about the monkey.  The Rev. Dr. Wiley Stephens in "Sticker Shock for the Soul" explores possessions, being possessed and , giving up possessions and being possessed. Will we be like the rich young ruler and miss the opportunity of a lifetime? 
 

"Jesus, the law and divorce"

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

After the feeding of the 5,000, we have seen the Pharisees, the disciples and crowds following him have trouble with understanding Jesus and his message. The disciples have different ideas, at times, about the kingdom of God. They have even speculated on who would be first in the kingdom. We have seen how Jesus has turned that around, much like the word for repentance, μετανοια - a change of mindset. The first shall be last and the servant of all. Jesus made his point in last week’s lesson by telling them it would be better to have a millstone tied around your neck and be thrown into the sea than to be a stumbling block to one his little ones.

This week, Jesus again draws children to himself and tells the disciples that unless one receives the kingdom of God like a little child, one will never enter it.

Both last week and this week, Jesus uses strong words for anyone who would stand in the way of another entering into God’s kingdom. This week he teaches about divorce. What do we learn about Jesus, his kingdom and ourselves in this teaching?  See “We Can't Really Live Alone” by Dianne Bergant.

The lesson this week even says Jesus was indignant. Why so? See The Rev, Charles Hoffacker’s “A run through the thorns.” 

"How do we reconcile love of our enemies with responsible action in the face of evil?"

Scripture: Esther 7:1-6, 9-10; 9:20-22 and Psalm 124  • Numbers 11:4-6, 10-16, 24-29 and Psalm 19:7-14  • James 5:13-20  • Mark 9:38-50

We have been studying James' advice and admonitions to a church in conflict, urging the church to be quick to listen, slow to speak, and slow to anger, and to act with gentleness at all times. James says that faith without works is dead, and to be doers of the Word, and not hearers only. The Rev. Rick Morley captures the tension of being and doing in his "on doing and being – a reflection on James 5:13-20. Morley tells us that James links "being" and "doing" together. We don’t do certain things to win God’s favor, we do certain things because of the kind of people we are. Because of our faith in our glorious Lord Jesus Christ (James 2:1), we put away anger, we listen, we care for the widow and orphan in distress, we act with gentleness, we treat poor and rich alike, we love our neighbor as ourselves.

In the gospel account this week, Jesus admonishes the disciples, and us, not to become stumbling blocks to those who would believe in him. He said it would be better to have a millstone put around your neck and be cast into the sea than to be a stumbling block to one of his little ones. In "The Millstone," Professor Joel Marcus discusses punishment, revenge, forgiveness and loving our enemies. 

How can we balance the call to forgive, to love our enemies and act responsibly as Christians in the face of evil? Dietrich Bonhoeffer wrote about loving the enemy in his Cost of Discipleship. How was he able to reconcile his faith and ministry with joining a conspiracy aimed to assassinate Hitler? Assistant Professor Lori Brandt Hale offers an interesting insight and consideration in "From Loving Enemies to Acting Responsibly: Forgiveness in the Life and Theology of Dietrich Bonhoeffer."

* Because of our joint worship service this Sunday at 9:00, there will be no class this Sunday.

"Whoever welcomes a child in my name welcomes me ..."

Scripture: Proverbs 31:10-31 and Psalm 1  • Wisdom of Solomon 1:16-2:1, 12-22 or Jeremiah 11:18-20 and Psalm 54  • James 3:13 - 4:3, 7-8a  • Mark 9:30-37

This week Jesus continues his teaching, this time in a quiet moment spent with the disciples. He is preparing them for God's plan for forgiveness and salvation through a Messiah who is the suffering servant prophesied by Isaiah, not the warrior king many hoped for. When he told them in last week's gospel account that he must suffer and die, Peter rebuked him, and Jesus, without mincing words, told Peter, "Get thee behind me, Satan!" Nothing will stand in the way of God's saving grace. And nothing will separate us from the love of God, evidenced by the sacrificial death of his Son, and the hope he gives us with his presence, and resurrection to eternal life.

The disciples, like us sometimes, still don't get it. James and John argue about who will be first in the kingdom of God. As a teaching point, Jesus asks that a child be brought to him, and, lovingly, but pointedly, Jesus tells his disciples that whoever would be first, must be last of all and servant of all, and that whoever welcomes a child in his name, welcomes Jesus, and whoever welcomes Jesus will be welcomed by the Father. 

Mary E. Hinkle, in "Seeing Things," tells us that in biblical times children were of little or no consequence, sort of "invisible." She invites us, as Jesus does, to see the invisible, the poor and powerless - the least of all, so that we may be servant of the least of all. This is the kind of heart we must have to see Jesus and God present and working in our midst, in our pain and suffering, and through us. Alan told us last week that the lesson Jesus was teaching to the Pharisees and disciples, and us, is to see and pursue the power of love, instead of the love of power. Jesus continues that lesson this week.

The Rev. Rick Morley continues to develop James' practical lessons for a church in conflict or trying to find itself. Amid conflict and disputes, James tells us "Show by your good life that your works are done with gentleness born of wisdom…But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy." See "less “ui”, more “os” – a reflection on James 3:13-4:3, 7-8a."

"Who do you say I am?"

Scripture: 

Proverbs 1:20-33 and Psalm 19 or Wisdom of Solomon 7:26 - 8:1  • 

 

Isaiah 50:4-9a and Psalm             116:1-9  • 

 

James 3:1-12  • 

 

Mark 8:27-38

Ever since the feeding of the 5,000, Jesus has challenged his disciples, the religious leaders of his day, and the crowds who pressed him for healing and words of hope. Many have left him, and many are plotting against him when he didn't meet their expectations, or be who they wanted him to be, or do what they wanted him to do. 

This week he presses them, and us, to a point of decision, of commitment when he asks, "Who do you say I am?"  He is making his way to the cross, to fulfill his mission.

.In the reading from James we learn more about living true and authentic Christian lives with integrity, as James tells of the dangers of an unbridled tongue. See also The Rev. Rick Morley's "flame thrower – a reflection on James 3:1-12”

Just who is this Jesus? The Rev. Kenneth L. Carter asks "Why follow a Crucified Christ?"

In this week's gospel reading, Jesus also tells us to deny ourselves, to take up his cross and follow him. How can we, and why should we do that? See The Rev. Dr. Peter Marty's "Christ and Everything Else Thrown In."

 

"Sir, even the dogs under the table eat the children's crumbs."

Scripture: Proverbs 22:1-2, 8-9, 22-23 and Psalm 125  • Isaiah 35:4-7a and Psalm 146  • James 2:1-10, (11-13), 14-17  • Mark 7:24-37

Last week Jesus confronted the Pharisees about some tight, exclusionary rules and accused them of being hypocrites by giving lip service to God's word, but being far from God's heart. They were actually trying to be "good guys," trying to follow the rules, upholding "tradition." But they were separating themselves from "others," and ultimately from God.

James gave us some practical suggestions to keep us from having a "worthless" religion - to be doers of the word, and not hearers only. To be quick to listen, slow to speak, and slow to anger. To bridle our tongues, to be true to our hearts and not deceive ourselves, and to care for the widows and orphans and distressed - the poor and marginalized, and to be "unstained" by the world.

This week we see how God treats "outsiders," and learn important lessons about impartiality. The gospel account has Jesus teaching the disciples a lesson about faith and impartiality when he heals the Syro-Phoenician woman's daughter, but only after a rough exchange in which she persists in saying "even dogs eat crumbs from the table," expanding God's love and healing beyond the Jews. See The Rev. John Ortberg's "True Grit."

When James tells us not to show partiality to the rich over the poor, is he being partial? What else does James tell us about God's impartiality? See “Playing Favorites:What Will Campbell Learned” by Dr. Daniel B. Clendenin, and "Standing in the Tragic Gap" by the Rev. Dr. Trace Haythorn.

"Tradition!" - the heart of the matter...

Scripture:Song of Solomon 2:8-13 and Psalm 45:1-2, 6-9  Deuteronomy 4:1-2, 6-9 and Psalm 15  • James 1:17-27  • Mark 7:1-8, 14-15, 21-23

"Tradition!" exclaims Tevye, the Jewish Russian with three daughters in Fiddler on the Roof, as his daughters, one by one, seek to marry those they love, instead of being matched to their mates according to tradition. 

This week's scripture from the passage in Deuteronomy, to the Psalms, to the passage in James, and Mark's gospel all take into account obedience to the law and commandments. James and Jesus both tell us we abandon the commandments if we are mere hearers and not doers of the word, or follow tradition "with our lips" without honoring God's word in our hearts.

Our traditions, and beautiful prayers and litany in the Book of Common Prayer are treasures. They move me, guide me and keep me in sync with the presence of God's love in my life every day. Reading the Daily Office and prayers has become an indispensable part of my day and evening. Once, when I saw it as a task and obligation to read them, it became a drudgery, a weight. When I stopped to listen, to let go of being in control and let God's words speak to me, to correct me, to show me my errors and lovingly forgive me, these words became "a light to my path," and life became lighter. Things which worried and bothered me, were lifted from me - "Come you who are weary and burdened, and I will give you rest." Now I need God's word, and to pray, like I need food and drink. 

Read all three of our authors to see how we can honor our traditions from the heart - how we can live in truth, and not with hypocrisy. And read the passage from James carefully. I was surprised to find several practical points to keep us from living a lie, and to live out our faith with authenticity and integrity.

See Ragan Sutterfield's "Preparing for the Gift," "It's all about the heart" from PreacherRhetorica, and "Pharisees Are Us," by The Rev. John Ortberg.