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?
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?
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."
