Dealing With Rejection

 Scripture: Genesis 15:1-12, 17-18  •  Psalm 27  • Philippians 3:17-4:1  •  Luke 13:31-35 or Luke 9:28-36, (37-43a)      

As Jesus makes his way to Jerusalem, some Pharisees warn him that Herod wants to kill him. Why do you think they warned Jesus, and what was his response? Jesus follows with his lament over the city of Jerusalem. Compare images of the power of the Romans and Herod, and that of a mother hen protecting her chicks. Of conquest by force, and conquest by loving sacrifice.

The Rev. Kory Wilcoxson discusses "rejection," "broken-heartedness," "perseverance," and "protection and feeling need for protection," recurrent themes in our Lenten reflections, in "Keep on Going."

What are the stones that pave Jerusalem which Jesus laments? What are the stones thrown that not only killed the prophets, but our very souls and spirits, and which keep us from being in relationship with God and each other?  See "The Road to Jerusalem is Paved With the Stones of Rejection," by The Rev. Michael K. Marsh.

As we read and hear of world events today, especially with the algorithms of social media feeding anger, division, and alienation, we ask will the world be a better place for our children and grandchildren? In "God's Hidden Work in theWorld, "" The Rev. Ben Helmer reflects on Paul's letter to the Philippians and promises made to Abraham, and to us through the prophets and Jesus. He discusses some best practices that help us to connect with God's promises to help us connect with God's promises as we wait the day of Christ's coming in glory.

In, "I Have Longed,"Debie Thomas tells us we are invited to embrace our vulnerability, lament, and return in this second week of Lent. What does she mean?

Time to assess who we are

 Scripture: Deuteronomy 26:1-11  • Psalm 91:1-2, 9-16  • Romans 10:8b-13  • Luke 4:1-13

In the first week of Lent, Debie Thomas takes us into the wilderness and temptations with Jesus.

The following is an excerpt from her "In the Barren Places."

"The Gospel tells us that Jesus doesn't choose to enter the wilderness. The Spirit leads him there.  But here's the kicker: Jesus chooses to stay until the work of the wilderness is over.  We don’t always choose to enter wildernesses, either.  We don’t volunteer for pain, loss, danger, or terror.  But the wilderness happens.  Whether it comes to us in the guise of a hospital waiting room, a thorny relationship, a troubled child, a sudden death, or a crippling panic attack, the wilderness appears, unbidden and unwelcome, at our doorsteps.  It insists on itself.  And sometimes — can we bear to ponder this? — it is God’s own Spirit who drives us into the barren places amidst the wild beasts.  Does this mean that God wills bad things to happen to us?  That God wants us to suffer?  I don’t think so.  Does it mean that God can redeem even the most painful periods of our lives, if we choose to stay and pay attention?  Does it mean that our deserts can become holy even as they remain dangerous?  Yes.

What does this mean for us as we begin our Lenten journeys this year?  Maybe it means it’s time to follow Jesus into the desert.  It’s time to stay and look evil in the face.  Time to hear evil’s voice, recognize its allure, and confess its appeal. It’s time to decide who we are and whose we are.  Remember, Lent is not a time to do penance for being human.  It’s a time to embrace all that it means to be human.  Human and hungry.  Human and vulnerable.  Human and beloved."

Changed? How could we not be?

 Scripture: Exodus 34:29-35  • Psalm 99  • 2 Corinthians 3:12-4:2  •  Luke 9:28-36, (37-43a)

This Sunday is transfiguration Sunday. The lectionary brings together the story of Moses having to put a veil on his face after his encounter with God on Mt. Sinai when he brought the Ten Commandments down to the children of Israel, with Jesus' transfiguration on the mountain top with Peter, John and James, and Paul's commentary on the freeing presence of the Spirit and Christ's setting aside the veil so that we can directly experience the glory of God.

In Luke 9, verse 29 we see the use of the Greek word  ἕτεροv, which means "another of a different quality, which the disciples observed in the countenance of Jesus' face. They would never be the same. How could they be? See Joshua Woods' "Forever Changed."

What does the transfiguration story mean to you? 

The Rev. Robert Chase in Mountaintops and Intersections tells us that the story tells us to listen to what God's son has to tell us, to be prepared to be surprised by God, and to look each other in the eye and move forward together rather than just stand there looking up, transcending our differences - there are things to do coming off the mountain.

The Rev. David Copley, in "To Be Sent Out," reminds us that we are an "incarnational" church, internalizing the understanding that God has created all humanity in his image and that we are all sisters and brothers in Christ - we cannot refuse to feed the hungry, or help the poor, the outcast and suffering, when we encounter God in the flesh of Christ, and in the face of our brothers and sisters.

The Rev. Alan Brehm talks about the life giving presence of God transforming us free from fears which plague us, and bring us down in "No More Fear."

Finally, think about what we can be and do as a church as you read Walter Bruggemann's "A Church Aglow."

Exercising Godly Power

 Scripture:

Genesis 45:3-11, 15  • 

 

Psalm 37:1-11, 39-40  • 

 

1 Corinthians 15:35-38, 42-50  • 

 

Luke 6:27-38

We have discussed different types of power,  δύναμις - power, might, strength, and ἐξουσία - liberating, freeing kind of power.

In a world with such a diversity and disparity of "power," with some exercising "dominion" and "control" of others, what does God expect from us? In our relationships, in our communities, country, and throughout the world?

Christians believe in the power of God, through Christ, which frees us and liberates us from our sin, ἁμαρτία - missing of the mark, and that Jesus forsook earthly power that we might have life, even life eternally, and before him every knee should bend, and every head should bow. The power of self sacrificial love -  ἀγάπη.

So, what is Godly power? Is it used today? How, or how not? Our old Testament reading and The Rev. Charles Hoffacker provides some perspective in "How Joseph Became a GivingMan - a Gift." How does the reading from Luke tie into this?