Home and The Whole Armor of God

 Link to Scripture readings.

In this week's lesson we read about Solomon building God a dwelling, a home, the first temple. In the gospel reading, many followers leave Jesus when he tells them he must they must eat of his flesh, and drink of his blood, foreboding the Last Supper, the Eucharist, and his crucifixion. When Jesus tells them they are free to go, Peter asks, in essence, "Lord, where, to whom can we go." Peter goes on to say "You have the words of eternal life, and we have come to believe and know you are the Holy One of God."

So where, and to whom, do we go? What is home for us? What does home mean to us? What about the homeless? I never thought I would leave my home of 42 years, the town and State, city of my work, and my dear home church of more than 17 years, but my wife and I did to be of help to our youngest son and daughter-in-law in law in caring for their children, our granddaughters, when their work in healthcare and church put such demands on their time and themselves. It hasn't been without its human costs, sacrifice, and emptying of those things we held onto for so long. But we have found home is where the heart is, and where the Lord is. In giving up most of our possessions, we have been freed to find the love of God through Jesus and family, especially seeing our grandchildren grow from infants to young children. Jesus didn't leave us when we left our home of 42 years. He dwells within us, if we let him. Especially if we give up our possessiveness. 

Finally,  we are called to put on the whole armor of God. What does that mean? Why? Read The Rev. Amy Richter's "The Truth Will Make Us Odd."

You are what you eat

  Scripture:

1 Kings 2:10-12; 3:3-14 and Psalm 111  • 

Proverbs 9:1-6 and Psalm 34:9-14  • 

 

Ephesians 5:15-20  • 

 

John 6:51-58

  

We have been studying the bread of life teachings of Jesus, and have enjoyed a smorgasbord of Scripture from manna come down from heaven to the feeding of the 5,000; Elijah, in his exhaustion, being fed by an angel, and sharing a cake with a starving widow and her son. We saw the daughter of the Syro-Phoenician woman healed as Jesus expanded his ministry to include all, when the Syro-Phoenician woman rejoined him with "even dogs receive crumbs from the table." David, feeding the shewbread of the priests to his hungry warriors. Jesus spoke in many parables about feasts, such as the welcoming feast of the Father for the Prodigal Son, and the wedding feast expanded to all when those invited did not come, or who weren't diligent enough to stay awake.

Ultimately, the feeding and hunger stories all lead to the table of the Lord. In today's gospel, Jesus tells us what it is to partake of the bread of life in the sacrament of communion, The Eucharist. 

You've heard the expression, "You are what you eat." It has an interesting origin and meaning. See "What's the meaning of 'You are what you eat."

In the feast of The Eucharist,  we are invited to encounter the very presence of God, the feast of eternal life, and all that entails. For a glimpse of what that entails, read Fr. Bernie Pearson's "Eternal Life." In celebrating The Eucharist, in the exchange of the elements, it is said

 The Body of Christ, the bread of heaven. [Amen.] The Blood of Christ, the cup of salvation. Keep you in eternal life."

The Heart of the Father

  Scripture:  2 Samuel 18:5-9, 15, 31-33 and Psalm 130  •1 Kings 19:4-8 and Psalm 34:1-8  • Ephesians 4:25-5:2  • John 6:35, 41-51

In "Enough to Raise the Dead," The Rev. Charles Hoffacker reveals to us the heart of the Father from the Scriptures today. From the heart of David who does not revel in the victory which saves his kingdom, but mourns the loss of his son Absalom, to God the Father who weeps with us at the death of his Son on a cruel Roman cross, to the celebration of the return of the prodigal son, to the broken heart of any suffering parent who has lost a child, or whose child is hurt, wounded, sick, or born with problems.

Read his discussion of Strict Father and Heavenly Father. What do you think of the heart of God the Father? How does that translate into how you live your life, and the values you espouse? What do you think of his statement "But God sees us not simply as ourselves, but in his child Jesus."  How does this relate to Jesus' claim that he is the bread of life, and his and our relationship with God? How do you perceive of God the Father?

Continuing with Jesus' "I am" sayings in John's gospel, and that he is the bread of life, in today's reading he says he is the manna come down from heaven. What does this mean for us? In the passage from 1 Kings, we see the feeding of Elijah who is famished and exhausted, fleeing from Jezebel.  Read Debie Thomas' "Bread to Carry." God provides for his beloved people. 

And then there is the meal of eternal life, life everlasting. The Eucharist. Read one of the best homilies I have read about the Eucharist in 

Kirk Alan Kubicek's "Abide in My Love."

Hunger free?

  Scripture:  2 Samuel 11:26 - 12:13a and Psalm 51:1-12  • Exodus 16:2-4, 9-15 and Psalm 78:23-29  • Ephesians 4:1-16  • John 6:24-35

What do we hunger for? Do we do the right things for the wrong reasons, or the wrong things for the right reasons? How can our hunger be satisfied?

This week's gospel from the 6th chapter of John follows John's account of the feeding of the 5,000. John crafts his gospel around discerning the identity of Jesus. We are studying the "I am the bread of life" theme, and claim of Jesus.

This lesson begs the question "for what do we hunger?" Consider a man after God's own heart, David. What did he hunger for? What did God do to and with him?

What did the Israelites hunger for as they wandered in the desert? What did God do?

Glenn Monson has an excellent discussion in his blog this week "Hunger Free," as does Sister Kym Harris in her separate "Exposition," and "Reflection" Read Debie Thomas' "Deep Hunger."

How can we be authentic?

Making the most from what we are given

 

Click this link for Today's Scripture.

God provides something out of nothing. That is the basic story of creation, and it is the way God provided manna for his people in the wilderness. But the story in this week's gospel is different. Jesus does not make something out of nothing here. No — he takes what God has already provided. He draws out the resources that are already present in the community. 

Jesus gets the disciples, and us, to see what’s there with new eyes. The disciples are coming from a place of fear, of scarcity: there will never be enough! What Jesus shows us is that, whatever we have, whatever God has already given us, is always enough. If we look at it in the right way. If we decide to share. If we let go of our fear and stop holding onto to what’s “ours” so tightly. If we can do those things, we absolutely have enough bread to feed the whole world. 

Whatever we brought with us is what we have to share, and there’s plenty for everyone, and more left over besides. This is a pretty compelling picture of what the Kingdom of God is like.

Read Debie Thomas' "The Miracle of Gathering."

Here’s another way of looking at it: this story about feeding the five thousand is the first supper, instead of the last supper. Jesus sat down and broke bread with his friends many times over the course of his ministry, not just that last night in the upper room. It’s important to remember that the last supper is not the only Eucharistic feast in the Gospels. Every time Jesus broke bread with friends, it was a thanksgiving meal (for that is what eucharist means—thanksgiving). 

-The Rev. Jason Cox in "Take, Bless,  Break, and Give. " See also Jessie Larkins, "Dream or Deliverance?" 

We need both rest and discernment

Scripture: 2 Samuel 7:1-14a and Psalm 89:20-37  • Jeremiah 23:1-6 and Psalm 23  • Ephesians 2:11-22  • Mark 6:30-34, 53-56

This week Jesus invites his disciples, and us, to rest, get away to a quiet place, all by ourselves. He had sent the disciples out to spread the good news, and had just heard the bad news of the unjust death of John the Baptist, who prepared the way for Jesus and his journey to the cross. The crowds were pressing him so much - they were so hungry for his teaching, his healing, his peace. And Jesus knew that he, the disciples, and us, need rest and renewal. In the 23rd Psalm, the Shepherd Lord " maketh me to lie down beside still waters."

Just as he was about to shove off in a boat, he saw people with needs. With gut wrenching compassion he could not leave without what? He did not feed them first. He first taught them. What did he teach them? What need did they have more than food? What needs do we have? How do we respond to needs of others? How do we get our rest? Read what The Rev. Rick Morley has to say in "Jesus' Man-Cave, a reflection on Mark 6:30-34; 53-56." Read also Debie Thomas' "The Gift of Rest."

And just when we think we have it all together, all figured out, and resting on our accomplishments, we are reminded, even when we think we are doing the Lord's work, that our agenda is not necessarily God's agenda. David, a man after God's own heart, whom God loved although a murderer and adulterer, thought he was doing God a favor when he wanted to build God a house. What did God tell David through the prophet Nathan? See Sam Rowen's "Whose Agenda Is It Anyway?" Even though David did not get to do what he wanted to do to honor God, God blessed him beyond his wildest hopes and dreams. Through Christ, from the line of David, God has blessed us beyond our wildest dreams, too.

When life is not what we want or hope for

 Scripture: 2 Samuel 6:1-5, 12b-19 and Psalm 24  • Amos 7:7-15 and Psalm 85:8-13  • Ephesians 1:3-14  • Mark 6:14-29

When life is not a fairy tale, and life is not what we expected, or hoped for, what do we do? Read The Rev. Rebecca D. Dinovo's "New Narratives."

What about, truth, fake and false news, and disinformation?  Speaking of King Herod's perplexity in his enjoyment of listening to John the Baptist, but who ultimately had him beheaded to save face, in her article, "Greatly Perplexed," read what Debie Thomas says this, "When the rubber hits the road, and the time comes to make a decision.

What we miss by "Staying in our own lane."

 Scripture: 2 Samuel 5:1-5, 9-10 and Psalm 48  • Ezekiel 2:1-5 and Psalm 123  • 2 Corinthians 12:2-10  • Mark 6:1-13

This Sunday is the first Sunday after America's Independence Day, and our gospel lesson lends itself to consideration of the relationship between independence and interdependence, and the nature of power.

Other than healing a few people, Jesus is unable to "do a deed of power" in his home town of Nazareth? Why? And yet, he sends out his disciples, equipped with only a staff, no food, no bag, no money, and they were able to do great things. How relevant this is in our present country with all the divisiveness and vitriolic side-taking. The Rev. Davis Lose in "Independence/Interdependence," invites us to find independence from having to go it alone, from just relying on those of the same mind, experience and opinions, recognizing that we cannot grow and bring God's good news and healing love to others without true humility, being willing to be interdependent on and with others, not just those of like mind, which leaves us open to vulnerability, but strengthens and builds and grows God's kingdom of love and peace.

Sister Kim Harris, in her "Exposition"  brings it home, asking us to reflect on "How have I been closed to God's ways? How much good have I rejected because the message was delivered in ways I am uncomfortable with? How often have I not heard God's message because it has not been spoken by one respectable enough, by someone who is "not one of us?" "Where am I stopping the miracle of grace in my life?" Peace-making is in vain if we are closed minded.

 In her "Reflection," Sister Harris comments on why Jesus could not do deeds of power in his home town, and concludes that indifference, coldness and disinterest is what prevents the power of Christ from moving in us, and has us ask "With whom, and what am I indifferent? For where we are indifferent, God is not at work there.

 Consider Debie Thomas' "Hometown Prophets."

Are we open for healing? For grace?

 Scripture: 2 Samuel 1:1, 17-27 and Psalm 130  • Wisdom of Solomon 1:13-15, 2:23-24 or Lamentations 3:22-33 and Psalm 30  • 2 Corinthians 8:7-15  • Mark 5:21-43

This week's gospel provides a look at God in man made manifest as Jesus crosses barriers to bring healing, salvation and life to the lost, the hopeless, and the dead. As Jesus heals the woman who had been bleeding for years, and raise up a young girl who was dead - allowing the "unclean" to touch him while he touches the "unclean," also provides us insight into the faith Jesus invokes in us.

This lesson follows lessons the last two weeks when God shows us what can be done with faith the size of a mustard seed, and inspiring a young shepherd boy to defeat the power of the giant Goliath. God moves, not only in mysterious ways, but shows up in the most unexpected places.  And yet with faith as small as a mustard seed, we can have "Expectant Hope," as 

Lucy Standlund says. The Rev. Canon Frank Logue gives us God's perspective in "A Beloved Child of God."

What does it take to be open for healing... for grace?

Conquering Fear

 Scripture:1 Samuel 17:(1a, 4-11, 19-23), 32-49 and Psalm 9:9-20 or 

• 1 Samuel 17:57-18:5, 18:10-16 and Psalm 133  • 
 
• Job 38:1-11 and Psalm 107:1-3, 23-32  • 
 
• 2 Corinthians 6:1-13  • 
 
• Mark 4:35-41

This week, reflect on the story of David and Goliath and think about the small and the great, and the  source of his strength and confidence. Consider the Shalom - Peace, be still! - of the one who calms the storms. 

For further reflection see Robert Cornwall's " Sleeping through the Storm," and Steve Goodier's "What I Pray For." Put yourself in the place of the disciples on the ship. 

And finally, as Jesus crosses to the other side, consider The Rev. Dr. Richard Burden's "The Other Side."

Losing Control

 Scripture: 1 Samuel 15:34 - 16:13 and Psalm 20  • Ezekiel 17:22-24 and Psalm 92:1-4, 12-15  • 2 Corinthians 5:6-10, (11-13), 14-17  • Mark 4:26-34

The desire to control is something we have from toddlers to old age, although  I have less desire to control situations in retirement than I did providing and caring for my family.  It never leaves us entirely, though. 

This Sunday's gospel parables of the gardener who sows and then sleeps, and of the mustard seed look at the mysteries of life, especially when we have no control, or limited control. In "The Sleeping Gardner," Debie Thomas offers us astonishing insights and life lessons as she considers Jesus' parables. Astonishing? Isn't that what a wonderful life should be? It's not always easy to cease worrying, and cede control, but we miss a lot if we don't heed the lesson of these parables. 

Seen and Unseen, the Spirit Leads Us

 Scripture:1 Samuel 3:1-10, (11-20) and Psalm 139:1-6, 13-18  • Deuteronomy 5:12-15 and Psalm 81:1-10  • 2 Corinthians 4:5-12  • Mark 2:23-3:6

Our Scripture this week is full of hearing and responding to God's call. What do we hear and heed in our busy lives? Who does God call? How? How can we hear God''s call? As we read this week's Scripture, we are invited to consider the value of human life, of all life, especially when reading beautiful Psalm 135, and Jesus' teaching about feeding the hungry, and healing on the Sabbath, telling us that the Son of Man is Lord of the Sabbath, and the Sabbath is made for humankind. 

Both the passage from Paul's second  letter to the Corinthians and Mark's gospel invite us to see what cannot be seen. Read Susan Butterworth's "Human and Divine."

 The Rev. Danáe Ashley's "Bread, Law, and Spirit," considers questions we ask, such as "Why am I here? What is my purpose? What am I supposed to do with my life," discussing ways of discerning God's call to us, and what is life affirming, and what is not.

Psalm 139:1-6, 13-18
139:1 O LORD, you have searched me and known me.

139:2 You know when I sit down and when I rise up; you discern my thoughts from far away.

139:3 You search out my path and my lying down, and are acquainted with all my ways.

139:4 Even before a word is on my tongue, O LORD, you know it completely.

139:5 You hem me in, behind and before, and lay your hand upon me.

139:6 Such knowledge is too wonderful for me; it is so high that I cannot attain it.

139:13 For it was you who formed my inward parts; you knit me together in my mother's womb.

139:14 I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well.

139:15 My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth.

139:16 Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, when none of them as yet existed.

139:17 How weighty to me are your thoughts, O God! How vast is the sum of them!

139:18 I try to count them -- they are more than the sand; I come to the end -- I am still with you.

Experience the Triune God

  Scripture: Isaiah 6:1-8 and Psalm 29  • Romans 8:12-17  • John 3:1-17

If St. Augustine confessed that he didn't understand the concept of the Trinity, I don't profess to understand it. But maybe that is the problem. Trying to understand it. Two articles this week have helped me appreciate it, though. Think love in relationship in which we are invited to participate.  See The Rev. David Lose's "Trinity:Three-in-One, Plus One!" and Dan Clendenin's "Trinity, Mystery, and Mercy." Particularly poignant in this article are the characterizations of God from the "The Shack" by Paul Young.  "What Young has written — and his critics are right about this point — is really a doctrine of God in story form. But it's no Athanasian Creed with technical abstractions. He pictures the trinitarian God who welcomes us back to the shack as El-ousia, "a large beaming African-American woman" (Father), a "small, distinctively Asian woman" named Sarayu who collects tears (the Spirit), and a Middle Eastern man dressed like a laborer (Jesus).The main character Mack discovers that God isn't like he thought. He's not the product of his projections, or the neat formulas of academic theology. He's perfectly good. He intends to heal and not humiliate us. Mack learns to trust him fully and believe that God is near. That's the good news on Trinity Sunday." 

A couple of interesting side notes. The term οὐσία is an Ancient Greek noun, formed on the feminine present participle of the verb εἰμί, eimí, i.e., "to be, I am." "I  am" is the name of God, and is one of the "I am" sayings of Jesus.  In the Nicene Creed, it is said "the Son is of one being with the Father, and the Holy Spirit proceeds from the Father and the Son." The Eastern church says the Holy Spirit proceeds from the Father, not the Father and the Son (the filioque clause - meaning "and the Son.") Both the Western and Eastern churches have homoousion, as opposed to homioousion, in their Creeds.

Homoousion (/ˌhɒmoʊˈuːsiən/; Greek: ὁμοούσιον, romanized: homooúsion, lit. 'same in being, same in essence', from ὁμός, homós, "same" and οὐσία, ousía, "being" or "essence")^[1][2] is a Christian theological term, most notably used in the Nicene Creed for describing Jesus (God the Son) as "same in being" or "same in essence" with God the Father (ὁμοούσιον τῷ Πατρί). The same term was later also applied to the Holy Spirit in order to designate him as being "same in essence" with the Father and the Son. Those notions became cornerstones of theology in Nicene Christianity, and also represent one of the most important theological concepts within the Trinitarian doctrinal understanding of God. The extra "i," or "iota," in homioousion, means similar to, not the same, proposed by Arius, and was rejected by Athanasius and is not included in the Nicene Creed. 

Sarayu - The name is the feminine derivative of the Sanskrit root सर् sar "to flow"; as a masculine stem, saráyu- means "air, wind", i.e. "that which is streaming."