The Word became flesh and dwelt among us

  

Scripture: 
Isaiah 61:10-62:3  • 
 
Psalm 148  • 
 
Galatians 4:4-7  •
 
John 1:1-14


It is appropriate, as we begin the first week of Christmas, that John's gospel is our text this week, opening with "In the beginning was the Word," λόγος , logos, in Greek. This week we learn more about the nature of The Word made flesh, who lives - not just lives- among us, but who tabernacles with us, full of grace and truth, the meaning of grace and truth. And the gift, as well as the giver, and what that means for us. See The Rev. Edward Marquart's "The Word Became Flesh."


Just how much do we mean to God, and each other? Especially in these times. What can we rely on so we do not lose our way? See The Rev. Whitney Rice's "In the beginning..." She concludes  with "This is why scripture matters so much. Because when real life comes crashing in, when the divorce papers are served, when the job loss happens, when the cancer or Alzheimer’s diagnosis comes through, we have to have somewhere to anchor our souls. And we do, in a few simple words a man named John wrote a very long time ago. “The light shines in the darkness, and the darkness did not overcome it.” The hard knocks of life plus the poetry of scripture give us the chance to build our lives so that we become a word of poetry ourselves, one little phrase expressed by the great Word that is God." 


The Rev. Cannon Anna Sutterisch says the birth and life of Christ transforms the relationship of God and humanity in "Right Relationship ." Dan Clendenin challenges us to mean what we say or routinely recite in "Ox and Ass Before him bow."

Say Yes to God

 Scripture: Isaiah 61:1-4, 8-11  • Psalm 126 or Luke 1:46b-55  • 1 Thessalonians 5:16-24   • John 1:6-8, 19-28

As we prepare for the Lord's coming, we are reminded that this time of year can be a sad and lonely time for many. A local Catholic church offers a blue mass service for those low in spirit, lonely, depressed, down and out. As we wait and prepare with expectant hope, this week we are invited to share in the joy of the Lord's coming - in the midst of our human condition - amidst times of turmoil, violence, illness, troubles and woes.

As Jesus began his mission, he unrolled the scroll and read from this week's passage in Isaiah. "The Spirit of the Lord is upon me, because he anointed me to bring good news to the oppressed, to proclaim liberty to the captives, and release to the prisoners." Isaiah wrote to those returning from the exile of captivity. Returning to the ruins of their homeland. In the midst of those ruins, with great joy the prophet and the Israelites returned, thankful and filled with the promise of restoration.

Psalm 126 shouts of that joy of restoration in every verse, and Luke's Song of Mary, the god bearer (Θεοτοκος) is full of joy as her "soul does magnify the Lord." Paul's first letter to the Thessalonians enjoined them to give thanks in all circumstances, for this is the will of God in Christ for us.

Consider the contrasts, and experience the hope and joy in Daniel Berrigan's, Advent Credo, Steve Goodier's "Surprised by Joy," and Melissa Bane Servier's "Joy?" Read Debie Thomas's "Mary's Song."

 When you have time, read C.S. Lewis' book, Surprised by Joy.

Preparing the Way of the Lord

Scripture: Isaiah 40:1-11  • Psalm 85:1-2, 8-13  • 2 Peter 3:8-15a   • Mark 1:1-8

After last week's apocalyptic passage from Mark, we have the first verse, or introduction, to Mark in this week's gospel. Mark starts with "The beginning of the good news of Jesus Christ, the Son of God," seizes on the writings of the prophet Isaiah, and introduces us to John the Baptist, a voice crying in the wilderness, making straight the path, preparing the way for the Lord, proclaiming a baptism of repentance by water, for the forgiveness of sins. We await the coming of the Lord, and the baptism of the Holy Spirit.

Just as Mark speaks of preparation for the Lord's coming, the author of 2 Peter urges patience and endurance as we wait. Contrasted with last week's cry from Isaiah of "O that you would tear open the heavens and come down, " the prophet says, "Comfort, O comfort my people, says your God," and he says that the Lord will feed his flock like a shepherd, gathering the lambs, carrying them gently in his bosom, and gently leading the mother sheep.

In violent and unsettled times, considering John the Baptist's ministry of repentance for the forgiveness of sin, Kathleen Norris, in "Mercy, Me," asks "Can it be that mercy really is at the heart of God?  In "I Want to Be Ready, " Steve Goodier suggests ways to prepare for the future we are called to. In "Leftovers," Melissa Bane Servier suggests that in the re-imagining, re-emergence of our faith tradition, is a coming anew of God, creating anew, "taking those beautiful flavors of the ancient past and delivering them to us in ever-new ways," - sort of like living anew that glorious feast of Thanksgiving, and the leftovers of all of the wonderful memories, people, stories, aromas and blessings of our lives.

In "Comfort My People," Debie Thomas asks where do we look for comfort? She says the context of the Scripture finds us in a hard place. What an eye and heart opener to know God is with us in hard places. 

What is Advent? What does it mean?

  Scripture: Isaiah 64:1-9  • Psalm 80:1-7, 17-19  • 1 Corinthians 1:3-9  • Mark 13:24-37

This Sunday is the first Sunday of Advent, and the first Sunday of Lectionary Year B. We light candles in this season of  waiting, hope, peace and love, as we await the coming of the Christ child, and Christ's coming again. We prepare in the darkness of our own time. In the midst of pandemic, separation and hyper partisanship. It seems almost apocalyptic. Why does Kathleen Morris call her article "Apocalpse Now?"

In "Advent Alchemy," John Stendahl urges us not to choose indifference or resignation in the seasons of our lives as we take care to note the shape of the darkness in which our candles burn. Instead prepare for the Lord's coming by anticipating the good which will come, and shining when and where the light is most needed. 

To be ready to receive the most precious gift of the Christ child, we must first confront truth, give up denial, selfishness, and all things destructive of shalom. And be patient and responsible as we wait - wait, in hope, for healing, reconciliation, and the awesome gift of God's peace. Read "Because You Hid Yourself," by Debie Thomas. 

Finally, consider a short reading about Advent Candles. See Melissa Banes Sevier's "One Candle."

My King

  Scripture: Ezekiel 34:11-16, 20-24 and Psalm 100  • Ezekiel 34:11-16, 20-24 and Psalm 95:1-7a  • Ephesians 1:15-23  • Matthew 25:31-46

Today we celebrate Christ the King Sunday as we end Lectionary Year A. Next Sunday we celebrate the beginning of Advent as we enter  Lectionary Year B.

Why do we celebrate Christ as King?  What kind of King is he? How should we relate to him? To his subjects? How do we enter his kingdom? 

The answers are found in the gospel account today. Click on the link to today's gospel from Matthew, above, and read it along with Debie Thomas' "You Did It To Me."

Making the most of our time and talents

  This week we have scripture and lessons concerning time and how we should meaningfully use that time. The Greek language has two words for time, Καιρός (kairos) and Χρόνος (chronos). In rhetoric, Καιρός means the passing instant when an opening appears which must be driven through with force if success is to be achieved. In Christian theology, Καιρός means "the appointed time in the purpose of God", the time when God acts. Καιρός is timeless, eternal, whereas Χρόνος is "chronological," and is pictured in Greek mythology by Cronos  who represented the destructive ravages of time which consumed all things, a concept that was definitely illustrated when the Titan king devoured the Olympian gods — the past consuming the future, the older generation suppressing the next generation. 

The Psalmist says, "Teach us to count our days, that we may have a wise heart." In his first letter to the Thessalonians, Paul tells us to be alert, to have no concern about the seasons, but to prepare for the day of the Lord's coming, building up and encouraging one another, and to have faith, love and hope. 

Jesus's parable of the talents tells us that the King entrusts his servants with talents, goes away for a long time, and returns to see what they have done with their talents. Talents are not what we might think. What does Jesus mean when he uses the words talents? Is God keeping score, or time? See The Rev. Charles Hoffacker's "Trust, not Fear."  The Rev. Canon Frank Logue also discusses talents, and taking risks. See his "Love is Risky Business."

What are we to do with our "talents"? See Steve Goodier's "All Used Up."

Finally, what about the "worthless: servant? Read Debie Thomas' "The Good Kind of Worthless."

The wise and the foolish - the choices we make

 Scripture: Joshua 24:1-3a, 14-25 and Psalm 78:1-7  • Wisdom of Solomon 6:12-16 or Amos 5:18-24 and Wisdom of Solomon 6:17-20 or Psalm 70  • 1 Thessalonians 4:13-18  • Matthew 25:1-13

In the parable of the wise and foolish bridesmaids, we are tempted to read it in such a way as to bolster ourselves and our thinking as being wise. What is it to be wise? It also is written in an eschatological sense - the meaning of existence and things to come, such as "the kingdom of heaven." What is the meaning and hope of things to come? Consider "Wisdom and Folly," by Debra Dean Murphy.

Ruminating on the declaration of Joshua, "... choose this day whom you will serve [other gods, idols] ... but as for me, and my household, we will serve the LORD," Professor Walter Bruggemann reviews Israel's history and choices, and Christ's feeding of the multitudes in "The Liturgy of Abundance, the Myth of Scarcity," and invites us to change our public life. 

"Whether we are liberal or conservative Christians, we must confess that the central problem of our lives is that we are torn apart by the conflict between our attraction to the good news of God's abundance and the power of our belief in scarcity -- a belief that makes us greedy, mean and unneighborly... 

Wouldn't it be wonderful if liberal and conservative church people, who love to quarrel with each other, came to a common realization that the real issue confronting us is whether the news of God's abundance can be trusted in the face of the story of scarcity? What we know in the secret recesses of our hearts is that the story of scarcity is a tale of death. And the people of God counter this tale by witnessing to the manna. There is a more excellent bread than crass materialism. It is the bread of life and you don't have to bake it. As we walk into the new millennium, we must decide where our trust is placed... It has nothing to do with being Republicans or Democrats, liberals or conservatives, socialists or capitalists. It is much more elemental: the creation is infused with the Creator's generosity, and we can find practices, procedures and institutions that allow that generosity to work. Like the rich young man in Mark 10, we all have many possessions. Sharing our abundance may, as Jesus says, be impossible for mortals, but nothing is impossible for God. None of us knows what risks God's spirit may empower us to take. Our faith, ministry and hope at the turn of the millennium are that the Creator will empower us to trust his generosity, so that bread may abound." - Walter Bruggemann.

The Beatitudes

For today's Collect and Scripture. clink here.

 Especially after the pandemic and politics of 2020 and its aftermath, and the situation in Israel and Palestine, how many have asked, prayed, wished or hoped for a return to "normal?"

We, who have been so richly blessed, and have taken for granted these blessings, want those blessings again.

 What is "normal?" What is it to be blessed? Jesus gives us the answer in the Beatitudes. Debie Thomas, in The Great Reversal, gives us - who are wanting God's blessings- food for thought. Especially in these times, let us pray for God's blessings, that God's kingdom come, on earth as it is in heaven, as Jesus has proclaimed it. May we have the mindset to realize those blessings, and be a blessing to others.

More than ever today we need the blessing of peacemakers. Read Joseph Pagano's "The Beatitudes and Barriers."

Living the Great Commandments

 

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• Scripture: Deuteronomy 34:1-12 and Psalm 90:1-6, 13-17  • 
 
• Leviticus 19:1-2, 15-18 and Psalm 1  • 
 
• 1 Thessalonians 2:1-8  • 
 
• Matthew 22:34-46

This week Jesus teaches us the "Great Commandment" which is a combination of the first part of Israel's great Shema (Hear): "Hear, O Israel: The LORD our God, The LORD is one. You shall love the LORD you God with all your heart and with all your soul and with all your might." And from Leviticus 19, 1-2, 15-18, particularly: "You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD."  

Professor Alyce MacKenzie tells us in "Reality-Show Jesus: Reflections on Matthew 22:34-46," that Matthew's gospel account has Jesus teaching the Great Commandment after he was tested  by and confronted the religious leaders of his day by overturning the tables of the money changers, telling the parables of the vineyard and wedding feast, and after answering those who seek to entrap him with the question of whether it is lawful to pay taxes to Caesar.

What is Jesus teaching us about the Great Commandments? About Love? See MacKenzie's article (above), and The Rev. Sharron R. Blezard's "Living the Gospel of Love."

But what does it mean to love in the context and meaning of the Great Commandments? In The Greatest Commandments, Debie Thomas tells us it is much more than emotion. It is commitment, discipline, sacrifice, and obedience - after all, they are Commandments. 

What is Caesar's and what is God's?

  Click for Link to Scripture.

As we approach the coming election, how fitting that our Year A lectionary gospel reading contains Jesus' famous and often quoted, "Give unto Caesar that which is Caesar's, and to God that which is God's." He was being set up, seemingly trapped, by the Pharisees who wanted to expose him as a heretic, or by the Herodians who would have him tried for sedition.

In her essay, "What Belongs to God," Debie Thomas tells us about her own situation, fears, and concerns, and puts them in the perspective of what God requires of us, and comes to the  conclusion that regardless of our political views - for that matter, any view we have, any possession we have - all belongs to God, and we should act as Jesus taught and showed us how to act.

Look at the totality of his mission, his love and sacrifice, and those he came to save. Those who many of us treat as lost and untouchable. Love your God with all your heart, mind, body, soul and might. And love your neighbor as yourself. On these Commandments hang all the law and the prophets.

What will we give to God? To our neighbor?

Just When We Think We've Got It

 Scripture: Exodus 32:1-14 and Psalm 106:1-6, 19-23  • Isaiah 25:1-9 and Psalm 23  • Philippians 4:1-9  • Matthew 22:1-14

Just when we think we've got the lesson of the parable this week, Jesus turns the tables on us... again. In Luke's account of this parable, as in the first part of Matthew's account, we get the message - all are  welcome at the wedding feast given by the king, cutting through the legalism, hypocrisy, self righteousness, ownership and control asserted by the religious leaders of the day. But things take a violent turn in Matthew's version of the parable. When a guest does not have a wedding robe, the king orders him taken out, bound and thrown into the outer darkness. Why the violence? Is God rejecting him? Is there no room at the feast for him? What is meant by "many are called but few are chosen?" What is the wedding robe? What is God's grace in all of this? What is meant by Bonhoeffer's saying that there is no such thing as "cheap grace."

Consider Janet Hunt's "The Wedding Robe," and  Samuel Zumwalt's "Ready for the Feast." Debie Thomas asks if we believe in a God of wrath and cruelty, and asks what if Jesus is teaching us not to project our own rationalizations and wishes on God in "The God Who Isn't."

Love and Justice

 Scripture:  Exodus 20:1-4, 7-9, 12-20 and Psalm 19  • Isaiah 5:1-7 and Psalm 80:7-15  • Philippians 3:4b-14  • Matthew 21:33-46

This Sunday we study the Ten Commandments - words carved in stone, or are they more? Laws to be obeyed, or more? Love to be earned, or more? God on high, or more? Laws of dominion and control, or love and justice? Read The Rev. Kate Matthew's "A Rule of Love."

In "Crazy Love," The Rev. David Lose makes some cheeky good points about Matthew's account of another vineyard parable which Jesus gives us. This one is about the vineyard workers who kill servants sent by the landowner to collect his die from his tenants, including the landowner's son. Jesus is reaching the climax of his ministry as he confronts religious authorities on his way to the cross -  to humiliation and exaltation and glory. Why does the landowner keep sending his servants, and even his son to these "bloodthirsty hooligans?" Jesus says it best when he tells them, and us, that "the stone which the builders rejected has become the cornerstone; this was the Lord's doing, and it is amazing in our eyes!"  

Does the gospel account have anything to say about how we should read and live out the Ten Commandments?  What do they both say about God and us?

The Rev. Kellan Day, in "Parables," sheds light on reading parable, and gives us an insight as to how to read, interpret, and apply this one.

How do we become what God wants?

 Link to the Collect and Scripture. 

Another week of grumbling and complaining in the wilderness. God rained manna on his people, not punishment in last week's lesson. This week, acting through his agent, Moses, who strikes a rock with his staff, life giving water gushes forth. Living bread, living water. 

What do we look for, what do we find when we are in wilderness times? Do we see our glass half empty? Half full? Is it wrong to question God? Is God present in the good times, but not the bad times? Do we look for mirages instead of the truth in times of want, need or trouble? Security instead of facing our fears and troubles? Read Kate Matthews' "Everyone's a Critic."

And Jesus, speaking with authority (ἐξουσία - a liberating power, not a dominating force), gives us the parable of the two sons who are asked to work in the vineyard. One says he will, and doesn't. One says he won't, but does. Who does the Father's will?

In Paul's beautiful letter to the Philippians, we have the kenosis (κενόω - to empty out). After telling us we need to have the mind of Christ, Paul tells us a love story of Christ's sacrifice from the beginning to the cross. Jesus, "though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death-- even death on a cross." 

So, with all the grumbling and complaining, how are we to do the Father's will? How can a grumbling church become the church God wants us to be? How can a divided nation become one nation, under God? Consider Will Willimon's "One in Christ." Debie Thomas tells us Words Are Not Enough. 

When life is not fair

 Scripture: Exodus 16:2-15 and Psalm 105:1-6, 37-45  • Jonah 3:10-4:11 and Psalm 145:1-8  • Philippians 1:21-30  • Matthew 20:1-16

Life isn't fair. So said the murmuring Israelites when they complained about being led into the wilderness from the fleshpots of Egypt. And Jonah when God spared Nineveh,  capital of Assyria which conquered Israel and took the brightest and best into captivity. And what about Jesus' parable of the last arriving workers in the vineyard being paid the same as the first to arrive?

How did God respond to the Israelites? To Jonah? And what is Jesus teaching us?

Read Debie Thomas' "On Fairness," and "The Generosity of God," by The Rev. Dr. Michael Foss.

What forgiveness is, and is not

 Scripture: Exodus 14:19-31 and Psalm 114 or Exodus 15:1b-11, 20-21  • Genesis 50:15-21 and Psalm 103:(1-7), 8-13  • Romans 14:1-12  • Matthew 18:21-35

Jesus tells Peter, in answer to his question, how many times must I forgive, "Seventy times seven." What does he mean? Does he mean to forgive indiscriminately? While forgiveness should be our everyday practice, is there anything which is not forgiveable?

What is involved in forgiving, for ourselves, and others? What should we expect? To avoid the rush to "cheap grace," we should ask what what forgiveness is, and what it is not. Especially in the age we live in, in the face of injustice and inequity, which we are also called to address.

There is work to be done before there can be reconciliation, not the least of which is honestly addressing denial. Read Debie Thomas' "Unpacking Forgiveness." Forgiveness is not meant to be hollow, or cheap. For Christians, there is always the cross before new and everlasting life, and peace

When two or more are gathered

 Scripture: Exodus 12:1-14 and Psalm 149  • Ezekiel 33:7-11 and Psalm 119:33-40  • Romans 13:8-14  • Matthew 18:15-20

Jesus' beautiful saying that when two or more are gathered in his name, he is in their midst is often read at weddings, and, in fact, is sublimely present in one of my favorite songs of Peter, Paul and Mary, "The Wedding Song," but Jesus said this in regard to matters of church discipline. What do we do when there is conflict in the church?

In this week's gospel lesson, Jesus  instructs the church which will carry his good news as a mission to the world about what do if another member of the church "sins" against you. The Greek word for sin is αμαρτάνω, which means "missing the mark. A discreet one on one meeting with the offending person is the step, followed by another discreet meeting, and finally a meeting of the church itself. All of this respects the dignity of persons. If that doesn't resolve it, then what? We should look at the context in which Jesus speaks. Immediately prior to this message, Jesus teaches the disciples about humility when they ask who is the greatest in the kingdom of heaven, saying that unless you become like children, you will never enter the kingdom of heaven. Immediately after this week's gospel, Jesus answer's Peter's question of "how many times must I forgive my brother who sins against me," with "seventy times seven," which means what?

Humility, forgiveness and reconciliation are at the heart of Jesus' instructions for resolving church disputes. Many have interpreted the gospel to authorize shunning. What should we do when one leaves the church? How is "power" or "authority" to be exercised and received?

Finally, if we remember that when two are three are gathered in his name, he is with us, how can we not come together in humility in the presence of the one who gave his all that all might be saved?

Consider these articles: "What kind of Community Will We Be?" by David Lose; "Unforgiven," by William L. Hawkins; "A Careful Read," by Deanna Langle; and "The Power to Bind or Loose ," by The Rev. Whitney Rice; The Beloved Community by Debie Thomas.

The Name of God

 Scripture: Exodus 3:1-15 and Psalm 105:1-6, 23-26, 45b  • Jeremiah 15:15-21 and Psalm 26:1-8  • Romans 12:9-21  • Matthew 16:21-28

Naming is important to us.  In the Jewish tradition, baby boys are named at a brit milah on the eighth day after their birth. Girls are named within the first two weeks. Common Ashkenazi custom maintains that girls should be named when the father is called up to the Torah on a Torah reading day closest or close to when the girl is born, although practice often has baby girls named at the Torah reading on the first Shabbat following birth. A resurgence in recent generations of the less popular simchat bat ceremony for naming baby girls has recently taken hold in many modern Orthodox Ashkenazi communities. In our tradition, the name of the child is announced at baptism when we joyfully welcome and receive the child as we renew our baptismal covenant. God charged Adam with naming the animals.

This week we are given the name of God. Last week Peter was blessed and given the keys of the kingdom when he confessed that Jesus was the Christ, the Messiah. In Exodus, when Moses asks the name of the God who will deliver his people, he is given the answer "I am Who I am, and I shall be Who I shall be."John's gospel contains several "I am" sayings of Jesus. This week Peter is rebuked by Jesus when he seeks to deter Jesus from his mission, as he looks on the Lord from a human perspective, as opposed to the divine perspective of the redemption and deliverance through a suffering God, who lives and dies with us, and is raised to new and everlasting life. Consider Susan Butterworth's "A Paradox of Faith ."

This week's epistle from Paul to the Romans is one of my favorites. It teaches us about vengeance. Consider The Rev. Dr. Peter Marty's "Trusting God to Settle Scores." 

We also read about Moses and the burning bush. How did Moses overcome his excuses to become the leader of the Hebrews out of bondage in Egypt? Read The Rev. Amy Richter's "Unquenchable Love."

When Jesus rebukes Peter for Peter's comments when Jesus says that Jesus must suffer death and humiliation, after praising Peter for confessing Jesus as the Messiah, Debie Thomas, in "Losing and Saving," offers thoughts on what Jesus means about suffering and loss, especially relevant in our culture today.

In "Loving Your Life," Bernie Pearson's compares life, and death, and how we go about living from human and divine perspectives. 

Identify crisis

 Scripture: Exodus 1:8-2:10 and Psalm 124  • Isaiah 51:1-6 and Psalm 138  • Romans 12:1-8  • Matthew 16:13-20

The noun "crisis" is derived from the Greek  verb κρίνω krinō, which means 'distinguish, choose, decide.

In "But What Do You Think," Debie Thomas' essay on this Sunday's gospel lesson, when Peter confesses "You are the Messiah, the Son of the living God," in response to Jesus' questioIn "Who do you say I am?", Thomas invites us to journey into the question. To do as Jesus did when he asked that question, preceded by his question, "Who do people say I am?" What did Jesus do? He listened. He patiently awaited the answers of his disciples. He neither praised, nor condemned. But then he pressed further. Why? It means nothing without personal investment, commitment - in to all that is the Christ.

Why does Jesus ask the question? For us to be come whole, to be totally invested and encompassed in the totality of God's grace. See The Rev. Anna Tew's "Totality." All of our Scripture readings today resound in the totality of God's grace. Read Marcea Paul's "Questions That Lead to Action ."

Boundaries. Could you use some good news?

 Scripture: Genesis 45:1-15 and Psalm 133  • Isaiah 56:1, 6-8 and Psalm 67  • Romans 11:1-2a, 29-32  • Matthew 15: (10-20), 21-28

This week we have what I call the stretcher. Jesus has crossed over into Gentile country where Jews and Gentiles do not mix. From afar there is the sound of the Syro-Phoenician woman crying out to the "Son of David" for mercy on her, pleading for the healing of her daughter. Why does she cry out for mercy on her, not her daughter? She knows the boundaries between Jews and their age old enemies, the Canaanites. And she is pressing the boundaries, praying that the Lord of life will cross them and heal her daughter. This is  not just a stretching moment for Jesus. It is a teaching moment for his disciples, and us, who seek to put her away, cast her aside. Read the Rev. Cannon Joseph Pagano's "Borderlands,".

You've undoubtedly seen many memes about what could possibly happen next in 2020. Remember the murder hornet news? I like the meme "The murder hornets. Did we skip the murder hornets? I think we skipped the murder hornets." There is so much bad news, many of us have turned to doomscrolling from one bad news item to another, wondering what could possibly go wrong next. Remember Murphy's Law. "If anything can go wrong, it will go wrong." 

Well, it seems we all could use some good news. And Debie Thomas's article, "Is It Good News Yet?" really strikes a chord with me, as Jesus experienced an eye opening watershed moment in his ministry as the Syro-Phoenician woman told him "Even dogs  eat crumbs that fall from their master's table." As Barbara Taylor Brown said,"You can slmost hear the huge wheel of history turning as Jesus comes to a new understanding of who he is and what he has been called to do." And, as Debi Thomas says, the same Lord who eats with sinners,  prostitutes,  tax collectors,  and touches and heals lepers,  sees his mission as offering God's Good News of welcome, healing, reconciliation, and forgiveness to everyone. All are welcome at the Table of the Lord of life,  of love,  of mercy, and forgiveness. Thanks be to God.

Just when we think we've got it

Scripture: Genesis 29:15-28  and  Psalm 105:1-11, 45b or Psalm 128  • 1 Kings 3:5-12  and  Psalm 119:129-136  •  Romans 8:26-39  •  Matthew 13:31-33, 44-52

This week our Scripture ranges from Joseph's brothers selling him into slavery after deciding not to kill him, an exhausted, despairing and depressed Elijah needing desperately to hear from God as Jezebel seeks to have him killed, to Peter and the disciples cowering in a storm tossed sea when they see what?

Although I delighted in the story of Jesus walking on water as a child, and Peter trying to step out of the boat to go to Jesus, I confess, as I grew older, I had my doubts about the literal account. I believe he was both human and divine, and in his real presence, then and today.  I study Greek, and look at the story from the perspective of Jesus' words, "Take heart!" "Have courage!" θαρσεῖτε in Greek. He is the One who reaches out to lift us up, with grace, forgiveness - whatever we need to get through stormy seas.

Professor Alyce MacKenzie gives us so much more about this passage in "Walking Toward Us ," on our gospel account from Matthew. It is on three web-linked pages, not very long, and is worth reading. As she says, Jesus is "...someone who never stands on the shore watching us suffer, but is always walking toward us on the sea, stretching out a hand to us—with forgiveness, with love. Reaching out a hand to us that is both very human, and the very hand of God."

In "Out on the Water ," Debie Thomas examines issues of fear, where fear takes us, and trust in the One who always moves toward us, regardless of our fear or circumstances, to give us what we need in the storms of life, reaching out for us, saying "Take courage. It is I. Don't be afraid."  

Peter, the boldest, most confident, and sometimes rash stepped out on the sea toward Jesus, and then as doubt set in, he called out for Jesus to save him.  Jesus's reply to Peter and to his other disciples in the storm was "O you of little faith, why did you doubt?" The word Jesus used for doubt comes from the root word διστάζω, which means "to stand in two ways" - an uncertainty which way to take. In her "Reflection ," Rev. Cheryl Lindsay reminds us that it's not just in the valleys of life that we have our doubts, or lose faith, sometimes it is on the mountaintop, or when we have a feeling of confidence and certainty, that we stumble or hesitate about which way to go. Jesus did not chastise Peter, but came near, and lifted him up. It is sometimes in doubt and uncertainty that we experience the Lord of life. And even just when we think we've got it.