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. 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."

"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," and Dan Clendenin's "Blessed is the Child You Will Bear - Advent and Anxiety,"

How can we receive this gift? Consider these words from Anna's Hosannas. (She is no longer online).

"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."

 

Rejoice in all things... how can we do that?

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

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. How can we rejoice in all things?

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. What place does this have in the good news coming near? In preparing for the Lord, what are we called to do? See Good News? Ouch that hurts! by Peter Woods.

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- their Color of Grace" by Christopher Burkett, and the story of the grandmother, Gagi, to see how anger and self pity is overcome by joy, 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 3:1-6

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?

First Sunday of Advent, Year C

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?

Apocalypse - 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?

What's with God, Widows, Orphans and Strangers?

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 widows figure prominently in our Scripture and lesson. The widow in 1 Kings is preparing what she thinks is the last meal for herself and her son when Elijah intervenes and asks her to prepare a cake for him. What does he say to her? What does she do? What is God's promise?

Jesus notices the woman who puts her last two coins into the temple treasury, and uses that to teach his disciples, and us, a lesson. What does Jesus say immediately before this happens? Is this more than a lesson about stewardship? What is the significance of the temple in the passage from Mark? Beyond stewardship, and God's care for the poor, hungry, and oppressed, what else can we take away from this lesson? What and how can we give? What happens if we do, or do not do as the widows did in these stories? Where is God in all of this? Read The Rev. Sharron Blezard's "When Less is More, " and The Rev. Debie Thomas' "The Widowed Prophet."

All Saints Day - Going Home

Scripture: Wisdom of Solomon 3:1-9 or Isaiah 25:6-9 and Psalm 24  • Revelation 21:1-6a  • John 11:32-44

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.

Seeing a new kind of justice. Seeing life begin again.

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

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.

"What's in it for me?" A timely lesson.

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 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."

Called to be Authentic

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

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.

Pain and Suffering. Why?

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?

Lines in the Sand

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 all kinds of passages about those who are for or against us, whether God is for or against us, and whether we are for or against God, which, unfortunately, as the authors of the scripture and the articles linked in this lesson tells us, can serve to divide us or destroy us unless we are able to find ourselves in the midst of our struggles, differences, trials, sufferings. How do we do that?

I think this week's scripture and lesson tell us how to do that. In discovering "who we are," Jesus finds the disciples defining someone outside their group prophesying in Jesus' name. What does Jesus tell them? What dies Jesus mean when he says, "Whoever is not against us is for us?"

Read The Rev. David Lose's "Who Are You?" and Debie Thomas' "Hosts, Not Bouncers."

To Welcome, in a Culture Valuing Toughness

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's lectionary presents us with contrasts. Contrasts between toughness and gentleness; envy and selfish ambition contrasted with mercy and sacrifice; disorder, partiality, hypocrisy and wickedness contrasted with peacefulness and purity.

And Jesus tells his disciples that the Son of Man must be put to death, and the first shall be last, and the last shall be first. Then he shows them what he means. He takes a little child in his arms, and tells them that whoever welcomes one such child in his name, welcomes him, and whoever welcomes him, welcomes God.

James tells us to draw near to God, and he will draw near to us. In the midst of the refugee crises of our world, Cari Jackson invites us to welcome, to receive others with gladness or delight, especially in the face of need, and in so doing, to see the face of God in all people. See "Syrian Refugee Crisis: Our Chance to See God." 

In "Tough Guys," Todd Edmundson takes us through all of this week's scripture. After reading that, I ask you, who are the real tough guys? Why?

 

Playing Favorites

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

From Jesus' encounter with the Syro-Phoenician woman, who tells him that even dogs under the table eat the children's crumbs, to James' entreaty not to favor the rich over the poor, and his warning that to those who show no mercy, no mercy will be shown, God speaks to us about showing favoritism. Does James simply critique the rich, or simply empathize with the poor? Is there something else going on here? Consider, The Rev. Dr. Trace D. Haythorn's "Standing in the Tragic Gap."

As immigrants flee their war torn countries, hunger, and oppression in all its forms, and the body of a three year old Syrian child, fleeing with his mother from the atrocities of their native land, washes up on the shores of Turkey, what are we as followers of Christ called to do?

Who is deserving of God's grace? Consider this week's article of Bruce Epperly's "The Adventurous Lectionary, Living a Holy Adventure."

Do we have the Spirit of God in us?

 

True Religion and Self Deception

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
We return to Mark's gospel after five weeks of study of "I am the bread of life" sayings in the gospel of John. Perhaps fittingly, "food" provides a perfect back-drop for another of Jesus' teachings. Jesus teaches us about "true religion" as opposed to "worship in vain." What does Jesus mean when he says it is not the things coming in from outside, but that from within which defiles? What does he say about the "purity laws," and "tradition"? Is this contradictory to God's commands to keep the commandments of the Lord your God, and not to add or subtract anything to or from them.

James, the brother of Jesus, gives us a lesson on faith, and true religion when he says "Be you doers of the word, not merely hearers who deceive themselves." From this, what is "true religion," "real faith?" What about ritual, commandments, and tradition? Read Dan Clendenin's "Jesus and James: "Vain Worship" and "True Religion."

We have also considered the "presence of God," in our bread of life readings. How does this week's scripture relate to the presence of God? See Jane Anne Ferguson's "Practicing Presence."

How can we keep from deceiving ourselves in our worship, our work, and our relationships?

More than Bread

Scripture: 1 Kings 8:(1,6,10-11), 22-30, 41-43 and Psalm 84  • Joshua 24:1-2a, 14-18 and Psalm 34:15-22  • Ephesians 6:10-20  • John 6:56-69

We take up where we left off last week as we continue in "The Bread of Life" passages in the gospel of John. Jesus said we must eat of his flesh and drink of his blood that he may abide in us and we in him. This week our authors tell us that we are now given a choice. We can walk away like most of his followers, or stay as did the twelve, even Judas, and say as Peter said, "Where else can we go, Lord? You have the words of eternal life. Go or stay. Stay as in "abide - remain, as one."

For Karoline Lewis, the emphasis is on the bread "of life." In "Not Just Bread Anymore," drawing on the account of those who chose to withdraw from following Jesus, Lewis describes those who reject the relationship and call to become intimately one with Christ, and the abundant life he offers to all in the language of betrayal. Rejecting that we are worthy of the love of Christ, and an intimate relationship with the loving God, the Word made flesh.

In "Choosing Presence," Jane Anne Ferguson identifies the themes of presence and choice in this week's lectionary readings. We see Solomon causing the Ark of the Covenant to be moved into the temple he has built for God, Joshua asking the children of Israel who they will worship, the psalmist in Psalm 84 praising the splendor of God's dwelling place, the Ephesians putting on the whole armor of God, followers of Jesus leaving him. Where is God present? What are our choices with God?