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."
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.
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.
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."
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.
