The Ancients by Penelope Stokes

The old man woke to find himself in that in-between time when darkness has not fully given way to dawn. He lay there and watched for a few minutes as the shapes around him, gray and shrouded, gradually, imperceptibly, began to take on form and color.

“Simeon,” he muttered to himself as he lifted his aching body off the sleeping mat, “you need more rest. More rest.” Perhaps he would not go to the temple this morning. He would say his prayers like a faithful son of Israel and save his rusty knees the walk into town.

Why, he wondered, did people sleep less and less as they grew older? It seemed to him that an ancient body would need more hours of restoration, not fewer. It was something he fully intended to speak to the Almighty about when the two of them came face to face. He hoped it would be soon.

He shuffled to the ewer and bowl that sat on a table at the edge of the room and splashed his face with cold water. Soon, He thought – a ritual morning prayer these past two years, as his body grew wearier and stiffer by the day. Soon, O God of the universe, Lord Almighty. Soon.

Years ago, God had revealed to Simeon through the spirit that he would not die until he had beheld the messiah face to face. At the time, Simeon had thought himself the most blessed among men—he, after all, would live to see the chosen one. But as the years dragged by and no messiah was forthcoming, Simeon began to wonder. He never doubted the voice of the Almighty—God had spoken too clearly to allow for any misgivings. But he had begun to believe that the promise was an evidence of God’s mysterious sense of humor: how long would the Lord have to keep him alive to see the prophecy fulfilled? As long as Methuselah—or longer?

Simeon dressed, draped his prayer shawl over his head, and went outside to present his morning litany. The sun was rising through broken clouds, and the air held a chill. He steeled himself against a shiver and began to pray: “Blessed art thou, Lord of the universe, creator of heaven and earth…”

Simeon halted, arrested by the incredible beauty of the sunlight shafting through the clouds over the bright white buildings of Jerusalem. It almost looked as if God were reaching out from the heavens, pointing down to the very place where he stood.

Then a voice whispered in his mind: This is the day.

“This is the day that the Lord has made; let us rejoice and be glad in it,” Simeon murmured, continuing to pray as his mind progressed through the psalm. “Blessed is the one who comes in the name of the Lord…”

This is the day, the voice repeated. The one who comes in the name of the Lord comes today.

“The Lord is God, and has given us light, “ Simeon persisted.

The light has dawned, the voice whispered. The new day is at hand. This is the day.

Suddenly the truth pierced through Simeon’s mind. This is the day. The light has dawned. The one who comes in the name of the Lord comes today. His heart began to race, and despite the chill of the morning, a bead of sweat formed across his neck and trickled down his spine. Today?

He muttered a hurried “Omaine,” trusted God to understand his haste, and rushed inside the house to retrieve his cloak. He had to get to the temple. Now.

When he reached the temple, a circumcision was already in progress. Simeon watched as a young girl and her powerfully built husband presented their infant boy for the ritual. The girl, he noticed, turned her head aside when the cut was made, cringing when her son began to cry. The man stood silent and reverent, watching. When the ceremony was finished, the father scooped the tiny babe up in his massive arms and comforted him, then handed him to his mother.

Simeon smiled. A nice little family—obviously poor, but faithful. How it warmed his old heart to see the younger generation being true to their heritage, true to their God! He looked past them, his eyes scanning the temple for some sign of the anointed one. He would no doubt be a person of some importance, easily recognizable…

Blessed is the one who comes in the name of the lord.

Simeon frowned. Surely God cannot mean the bawling infant of this poverty stricken couple? He shook his head. No. Blessed is the one who comes, the voice repeated. Blessed. Blessed.

Well. This was not at all what Simeon had envisioned, but who was he to resist the nudging of the Spirit? He walked forward and looked down into the face of the child.
The baby had grown quiet, calmed by his mother’s nearness. Tears still streaked his round little face, but his eyes opened in an expression of wonder. Without warning, Simeon’s heart melted and he reached out a quivering hand toward the baby’s heard.

“His name is Jesus,” the young mother said quietly. “Would you like to hold him?”

Simeon opened his arms and gathered the infant to his breast. At the first touch, a jolt went through him, like liquid warmth filling his veins and pumping strength and renewed faith into his heart. He lifted the baby up, and as tears coursed down his cheeks and lodged in his beard, Simeon began to speak:

“Lord, may your servant now depart in peace, according to your word. For my eyes have seen your salvation, prepared in the presence of all the people—a light to enlightened the Gentiles, and the glory of your people Israel.”

He turned and saw the young couple standing by silently, their eyes wide. “The blessing of the Almighty God be upon you,” Simeon murmured. “This child is destined for the falling and rising of many in Israel, and as a sign to be opposed. The inner thoughts of many will be revealed by him, and a sword will pierce your own heart as well.”
The girl stared at him. She could not know, not at this moment, what the years to come held for her and her son. Perhaps it was just as well. God had promised that Simeon would live to see the Messiah face to face. That promise had now been fulfilled. But for some reason he only vaguely understood, Simeon hoped above all hope that the promise did not include living to watch the child’s future unfold.

For a long time Simeon stood there, able to say no more, until a gentle tug at this sleeve brought him back tot the present. He turned to see a withered old face looking over his shoulder.

It was Anna, the prophetess. Older than Simeon—if such a thing were possible—she had served in the temple for more than seventy years. She had been married once, long ago, but only for a few short years, and ever after that had remained a widow. She stayed in the temple night and day. Most people thought her a little odd—she fasted and prayed and worshiped, and as far as he knew, had never set foot outside the temple doors. Simeon had never paid her much mind, but now, the expression in her eyes told him everything. She too, had received a word from the Lord. And on this day, her promise also had been fulfilled.

She gazed at the child, and then at Simeon. “He is the Promised One,” she murmured. It was not a question.

Simeon nodded, placed the child in her arms, and stepped aside as Anna began to worship God: “Hear O Jerusalem, sing and be glad. Redemption has come this day to the house of Israel…”

When the prophetess was finished, she handed the child back to his mother and wandered off into the temple. Simeon could hear her in the distance, speaking excitedly to everyone she passed, pointing back toward them and telling them that the Promise of the Ages had at long last been fulfilled. No one, it seemed, paid much attention to her words. She was just Anna, the crazy old woman who lived in the temple.

The young couple, still looking a bit dazed, took their son, received Simeon’s blessing, and went to offer their sacrifice according to the law—a pair of turtle doves and two young pigeons. The poor man’s offering.

All the way home, Simeon thought about what he had seen this day. An ordinary infant, to all appearances, whom the hand of God had touched. The Messiah. The Chosen One. God’s Anointed. It had finally happened.

He went into his house, removed his cloak, and lay down. He had to admit that he didn’t feel quite so old anymore. His joints seemed to wok a little better on the walk home, and he wasn’t as winded by the time he reached his door. But still, he was tired—that wonderful, relaxing kind of tired that comes at the end of a fulfilling day.

Never again would he pray, Soon, Lord, Soon. From this day forth his prayer would be, Thank you, Lord. Thank you.

“Master, may your servant now depart in peace,” he murmured. “For my eyes have seen your salvation…”

And then before he could finish his thought Simeon fell asleep.

New Year

Kairos CoMotion Lectionary Dialogue: January 1, 2006 - Year B - Christmas 1: "The excitement of the birth is over, the journey from 'home' to 'home' has cycled through an oppressors census. Now it is on to usual rituals and expected maturing.

As we return to our usual routines, do we still expect to grow in wisdom? How might that look in 2006? What needs to be ignored? What paid attention to?"

Expectation

The God of all praise has come.  The God proclaimed by psalmist and prophet, priest and king has come and is held in the arms of Simeon and Anna.  In the expectation of this old man and crazy old woman, gives light to the immensity, the importance, the incomparability of this Christ.  Reminds me of the old S. M. Lockridge sermon.

I read a piece in The Incarnation an Anthology  by Penelope Stokes called “The Ancients.” It was the narrative of Simeon’s experience and expectation.  Like the Lockridge sermon I wept to hear.

What to do?

What should I do next week?  I am facing a smaller crowd, and I want to embrace it.  I’m thinking of maybe sitting around the tree together with carols, perhaps unwrapping the scriptures instead of preaching them.  I’m leaning toward using Proper III with its John text.  I love John’s mysticism. I focused on the mystery today; in fact I had them unwrap gifts of poems to meditate on the mystery. (The first one is especially for the kids).  So I guess I’ll have to do some thinking and meditating myself tomorrow and see what God may give.

Merry Christmas!

whoever you are.... Why not leave a comment and say hi!

Disclosed

The ancient mysteries are made known in the babe of manger mild. The mystery was proclaimed in covenants of blood to patriarchs and kings. David wants to respond to his God by building him a house. God ironically tells him “I don’t need a house, instead I will build your house.” The word of the Lord. He is always true to his word, and on David’s throne sits the King of Kings.

Mary magnifies the Lord as that faithful doer of His word. From the patriarchs down to his lowly handmaiden he has done amazing things-things that turn the world on its ear.

The psalmist declares and discloses God’s purpose and plans for David, accepting them as fact and poetic praise.

This is the meaning of the annunciation. Just as the angel disclosed God’s purpose and favor to Mary, so he discloses his plan to those of us who will receive it.
Can we cry like Paul at the mystery revealed?

“ Now to God
who is able to strengthen you
according to my gospel
and the proclamation of Jesus Christ,
according to the revelation of the mystery
that was kept secret for long ages,
but is now disclosed,
and through the prophetic writings is made known to all the Gentiles,
according to the command of the eternal God,
to bring about the obedience of faith
–
to the only wise God,
through Jesus Christ,
to whom be the glory forever!
Amen.

Annunciation

Salvation to all that will is nigh;
That All, which always is all everywhere,
Which cannot sin, and yet all sins must bear,
Which cannot die, yet cannot choose but die,
Lo, faithful virgin, yields Himself to lie
In prison, in thy womb; and though He there
Can take no sin, nor thou give, yet He will wear,
Taken from thence, flesh, which death's force may try.
Ere by the spheres time was created, thou
Wast in His mind, who is thy Son and Brother;
Whom thou conceivst, conceived; yea thou art now
Thy Maker's maker, and thy Father's mother;
Thou hast light in dark, and shutst in little room,
Immensity cloistered in thy dear womb.

-John Donne

Four R's

Ray thinks that the four weeks this advent carry a theme.  

Return
Repent
Respond
Receive

The Voices of Christmas

The Akron-Fairgrove Community Singers are presenting this cantata this year. The discription grabed me as being appropriate for this weeks readings.

Using beloved carols and new anthems especially composed for this cantata, the
story of Christmas unfolds through the "voices" of witnesses (heard in the
narration) and is echoed in the voices of the choir as they sing the Good News
of the Savior’s birth. The music will eloquently convey the message that Christ
was born to everyone (past, present and future), and so we are all, in some
sense, connected to the manger; we are all witnesses to, and voices of, the Good
News of His birth.

From Isaiah to Mary, to the Psalmist, to the Baptist individual voices intone the good news. Paul spurs us to do the same. Sing singers with me.

Preparing

If last week was about apocalyptic inversion to come, this week is about the efforts of God’s servants to prepare the world for its coming.

Isaiah proclaims he has come to preach a restoration to come; the passage is taken up by Jesus to define his mission. The psalmist sings in expectation of that restoration.

Mary sings her magnificat praise to her God who with strong arm will invert the present order, while in her whom the Son of God is preparing to bring it about.

John baptizes taking water to cleanse and foretell a baptism of another kind. He is not The Prophet that is waited on, but he clearly stands in the prophet’s office. The Pharisees see it and begin to tremble at the coming inversion, despising the words of the prophet.

Paul exhorts us to the life that, like Mary, Isaiah, and John prepares the way for the coming of the Lord in our lives.

May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will do this.

Solstice and Advent

Solstice and Advent

The ancient custom of observing the shortest day of the year involves keeping vigil so that light would begin to gain ground in the growing darkness.  Certainly this custom resonates with our spirits as it was birthed from our spiritual fears and aspirations.  It is no wonder that the church would adopt this time of year for observing the coming Christ. Advent’s rich tapestry of apocalyptic imagery reinforces the spiritual significance: stay awake and prepare, a new day is dawning.  A new season of life is approaching.

Apocalyptic inversion

Apocalyptic inversion … it seems like the season is full of them. Isaiah’s imagery of the straight paths to the point of mountains being made low and valleys raised is in keeping with apocalyptic tradition. When the Lord comes it wrongs are righted and chaos brings order. It heralds a new life, a new existence.

John the Baptist is charged with the same image. He prepares the way for the Lord. The imagery carries the force of the upheaval long expected. The one coming would baptize with fire after all. Even if we indict John with having a flawed image of the roll of the messiah, he is not wrong. Jesus did, does and will bring the kind of upheaval and new order that the apocalyptic eschatology describes.

Isaiah goes on to say men wither and fade like grass.
Peter picks up the refrain also employing apocalyptic imagery.

But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed. Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire?

But don’t get me wrong. I grew up in a culture where the church used the “Blessed Hope” as a scare tactic for some misadventure in evangelism. I was thoroughly terrorized by the thought of the Lord’s return. The expectation rich in this week’s readings is not to bring us fear but joy upon joy. As Mark points out, this is the beginning of the Good news about Jesus.

The psalmist proclaims the joy of that day, I encourage you to pray this psalm aloud as you meditate on it.

LORD, you were favorable to your land; you restored the fortunes of Jacob.
You forgave the iniquity of your people; you pardoned all their sin. Selah
Let me hear what God the LORD will speak, for he will speak peace to his people, to his faithful, to those who turn to him in their hearts.
Surely his salvation is at hand for those who fear him, that his glory may dwell in our land.
Steadfast love and faithfulness will meet; righteousness and peace will kiss each other.
Faithfulness will spring up from the ground, and righteousness will look down from the sky.
The LORD will give what is good, and our land will yield its increase.
Righteousness will go before him, and will make a path for his steps.

Overview

Today’s readings call us to watchfulness. Isaiah assures us that God works for those who wait in faithfulness, especially through challenging times. In his first letter to the Corinthians, Paul affirms his readers for their spiritual gifts, which well equip them for the return of the Lord Jesus. In today’s gospel, Jesus directs us to "keep awake" (v. 37).

Now can you tell?

I realized this picture of Ella at the Folsom Children's Zoo being mobbed by goats is a good one for this week.

Can you tell the sheep from the goats?

Sheep and Goats

Who are the little ones? The disciples? The needy in the world? Some commentators reject the general needy because the attitudes to the disciples seems more in keeping with people belonging to the church. The world could give a cup of cold water, some clothes and a visit. Does that mean that they will be welcomed into the kingdom because of what they've done?

I say it is unimportant if you see the discourse from the negative.

It is not the acts of mercy and justice that saves, but lack of mercy is evidence of unrighteousness.

It isn’t that they did these little things – but that they were sheep. The doing only made it possible to distinguish them from the goats.

Still, how do we treat Christ? Is it in keeping with who we are now, by his grace?

Overview

Diocese of East Tennessee: Weekly Lectionary: "Today's readings celebrate Christ, our compassionate King. Ezekiel pictures God as our Shepherd, who rescues and watches over us. In both his letter to the Corinthians (BCP) and his letter to the Ephesians (RCL), Paul pictures Christ reigning triumphantly over creation, over his enemies, over the Church and even over death. Jesus presents a vision of final judgement, in which the Son of Man welcomes into God's kingdom those who have treated others with compassion and mercy."

Fear of responsibility

“The third slave was responsible for less, but he did not have less responsibility…. He went off by himself, dug a hole and buried what his master had given him. He was treating it the way people treated money that was stolen. Actually he did this because he looked at the talent with fear instead of faith.  He saw it as a burden instead of an opportunity….  So believers are not free to receive gifts from God and fail to use them for His glory.” – Stanley Horton

Second slave

Second slave didn’t apologize for having made less. A couple weeks ago,  I took up the offering by having the people give their offering to someone else  to take up.  I wanted them to recognize that when we give it is to each other, but perhaps you see the problem I did not.  People were weary about others knowing what they gave.  May we never be ashamed before men.

One talent

A talent based on my income would amount to $400,635.62  I can imagine myself that one talent guy.  How could I feel slighted simply because I’m not a millionaire?  This is a huge gift, the kind of thing that will actually get me to eat at McDonald’s for the opportunity of pulling off a monopoly sticker.  Oh God of gifts, teach me that you have showered gifts on me.  Teach me how to use it for your glory!

Online Etymology Dictionary

I've always tried to be careful to seperate the idea of our talents and giftings from the money in the parable. Then I had a thougth, and this confirms it. The english meaning of talent, as in talent show, developed directly from this parable! That is very interesting...

talent

1292, "inclination, disposition, will, desire," from O.Fr. talent, from M.L. talenta, pl. of talentum "inclination, leaning, will, desire" (1098), in classical L. "balance, weight, sum of money," from Gk. talanton "balance, weight, sum," from PIE *tel-, *tol- "to bear, carry" (see extol). Originally an ancient unit of weight or money (varying greatly and attested in O.E. as talente), the M.L. and common Romanic sense developed from fig. use of the word in the sense of "money." Meaning "special natural ability, aptitude," developed c.1430, from the parable of the talents in Matt. xxv:14-30.

Overview

Diocese of East Tennessee: Weekly Lectionary: "In today's readings, God asks us to make appropriate use of our gifts and talents. Zephaniah announces God's coming judgment against the self-indulgent and complacent. Paul urges his readers to quit worrying about the time of Jesus' return, and instead to live fully, now, as children of light. In Jesus' parable, two slaves wisely invest the talents entrusted to them, while a third slave cowers in fear."

Preparation

"Who then is this party of ten virgins? And where is the bride? There seems to be a puzzling omission here in this parable. The bride herself is not featured. The parable focusses on a bridal party, here termed virgins or bridesmaids. Bridesmaids typically are closely associated with the bride. But isn't a bridesmaid one who is preparing for her own future role as a bride? Is she not readying herself for her own wedding? This is a picture of the divine romance is it not? If that is so, then might the issue of bridal preparation be the main theme in this parable of the 10 virgins? "

What is the day of the Lord?

Amos says that it is a day of darkness, not of light. The day of the Lord we look forward to Paul describes as a day of celebration and reunion. So for whom will it be a day of darkness? Jesus answers the question. Those who run out of oil are left in the darkness of a lampless night.

I diverge from the traditional A/G teaching that mirrors the “Left Behind” eschatology. So don’t misunderstand me, I am not thinking of Amos’ dark night as being the Great Tribulation, but it is certainly God’s judgment on injustice and unrighteousness. There is a great upheaval the apocalyptic revelation brings. The unrighteous will be leveled; the poor made rich like the mountains - the great and terrible day of the Lord. The day Amos reminds us of is awful and terrible, just as Paul reminds us it is awesome and glorious.

Diocese of East Tennessee: Weekly Lectionary

"Reflection and Response
St. Paul reminds us that the messiness and fatigue of labor and toil are an intrinsic part of proclaiming the gospel. He was not above getting his own hands dirty to avoid burdening anyone else. If we become too distant from the work of busboys, maids and janitors, we run the risk of practicing a religion grown too airy to be real. As we struggle to keep a balance between this world and the next, Paul encourages us to notice that what is at work in us is no human phenomenon, but the vital leaven of God's word.
How clearly Jesus saw down the ages into the 21st century, when the people of God desperately need a reminder of their call to service. Today's readings challenge us to examine the times and places in our lives where we have valued applause or esteem over genuine service to others.
As we reflect on our own lives, it may be helpful to bear in mind models who live what Jesus described. Do we know people who disregard the places of honor and the titles of respect? Do we know those who prefer genuine service to the fluff of adulation? Such people are the best subjects for meditation today: spend some time savoring them in your mind.
Given such positive examples, perhaps we can look critically at the accretions of power that have grown like a cancer in the Church. The phylacteries have turned into miters and crosiers; the marble altars and gem-encrusted chalices affront the poor. Surely Christ calls us to correct these outrages�and to amend our own lives.
So do the difficult thing, and think about yourself: do you gravitate toward the head table and insist on the honorary title? What is your modern equivalent of phylacteries and tassels? Have such tokens of esteem become idols that threaten to replace God on the altar of your heart? If it's hard to be this objective about y"

Diocese of East Tennessee: Weekly Lectionary

Diocese of East Tennessee: Weekly Lectionary says, "[Sunday's] readings call us to bring God's word to others, humbly and respectfully. Micah admonishes Israel's leaders, who, instead of speaking for God, have led people away from God. Paul's tenderness in bringing the gospel to the Thessalonians helped them receive the gospel as the word of God. Jesus teaches mutual respect and humility as the path to true honor."

Stewardship - Sermon Starters

Stewardship - Sermon Starters: "To live as a steward of God's love means giving that love tangible expression in the forms of justice, integrity, affection, generosity, mercy, attention, and respect, to name a few ways. It will show up in our personal and public lives, in things that cost money and in things that cost time. To be God's steward is to use all the powers at our disposal for God-pleasing purposes. God is pleased when the love God has for all people, perfectly fleshed out in Jesus, can be experienced through us too."

ONEFamily Outreach - Jerry Goebel, Presenter, Facilitator, Musician and Outreach Ministry

ONEFamily Outreach - Jerry Goebel, Presenter, Facilitator, Musician and Outreach Ministry: "In addition, Jesus uses the verb for agape love [agapao]. This is a "get off your duff, no holds barred, immediately get up and run out and find someone who needs to be included" type of love! It is the type of love that prompted our savior to come to earth and love sinners like us. It is also the type of love that would confront the Pharisee's pseudo-religion of "it's all about God and me.""

Last week I saw the coin as a question of reckless abandon. This too shows up as we love. How do I love as a steward of God? Extravagantly.

The LORD is king; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake!

God goes before Moses, one who is hidden in the cleft as his glory passes.  God goes before Cyrus, who doesn’t know him, but for Israel’s sake will show His glory. The psalmist cries his glory and awful power.  We quake and tremble with the whole earth!

And what is our response as stewards?

Paying your taxes is simple. However distasteful, you hold your nose and write a check. Rendering relative honor to that subordinate Caesar is the easy part, and perhaps even necessary. As a friend of mine once observed, civilization is expensive, and tax

Proper 24 (29), Year A

Proper 24 (29), Year A: "They answered, 'The emperor's.' Then he said to them, 'Give therefore to the emperor the things that are the emperor's, and to God the things that are God's.'"

What coin doesn't belong to the treasury?
What coin doesn't belong to God?

What does this mean for our stewardship?

The Empty Banquet Hall

or

It's my Party and I'll Cry if I want to - God

watercolor and espresso, (mostly espresso)

The Banquet

God has prepared a banquet for us. The psalmist speaks of the banquet in a pastoral beauty.

You prepare a table before me in the presence of my enemies; you anoint my head
with oil; my cup overflows.

Isaiah speaks of the mountain of the Lord.

On this mountain the LORD of hosts will make for all peoples a feast of rich
food, a feast of well-aged wines, of rich food filled with marrow, of well-aged
wines strained clear.
And he will destroy on this mountain the shroud that
is cast over all peoples, the sheet that is spread over all nations; he will
swallow up death forever.

It was the feast symbolized by Eucharist that on that mountain destroyed death forever. A feast of his flesh and blood set for us.

Jesus tells of the king who prepares a feast. The first to be invited refuse. Then all are called to the hall, and yet the one with out the proper robes is not chosen. This parable seems strange and harsh. Oh, Jesus help us to understand your words. Did this man refuse to be robed in the saving garment of the Christ? Was it unfashionable to him?

Lord may we be counted among those whose tears are wiped away, may we not dishonor you with the vile things we choose to wear, but rather remove the disgrace of your people from all the earth!

The Lord is near (Proper A23)

I never realized it before, but I didn’t know the exodus story, I knew “The Ten Commandments” epic. By the time of the golden calf the assembly had heard the commandments and had promised, “everything the Lord has said, we will do.” The tablets Moses broke when he saw the calf were the tablets of the Testimony, it seems to me that they were more the assurance of the covenant, God’s signature, than the 10 commandments.

Instructions had already been given to consecrate Aaron as priest when he failed. Moses acted as priest and stood in the breach for the people. And God changed his mind!

Paul declares

Rejoice in the Lord always; again I will say, Rejoice.

Let your gentleness be known to everyone. The Lord is near.

For the people of Israel the nearness of the Lord didn’t cause rejoicing, but fear. Forty days and nights with out Moses was all it took for them to despair and call for new gods. Let us not despair, but rejoice, thinking on what is good and wonderful!

Communion

Cliff said he can't imagine preaching this week's gospel text without having communion.

Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.'

Luky for me this is our traditional communion Sunday. Thank you for your banquetting table!

Paul (Proper A22)

God’s voice is fearful and awful.  

When all the people witnessed the thunder and lightning, the sound of the trumpet, and the mountain smoking, they were afraid and trembled and stood at a distance, and said to Moses, "You speak to us, and we will listen; but do not let God speak to us, or

  His law is impressed on the heart of his people with fear and trembling.  It thunders and shatters our hearts.  

It also caresses us and whispers to us.  His beauty is seen through out creation.

The heavens are telling the glory of God; and the firmament proclaims his handiwork.Day to day pours forth speech, and night to night declares knowledge.There is no speech, nor are there words; their voice is not heard;

Paul says he had every reason to be confident, blameless under the law. But then he found in knowing Christ Jesus his Lord the whisper of love that shattered him and traumatized him until he counts everything as dung compared to knowing him!

Has the word of Love shattered us? Have we been so overwhelmed that we feel privileged to share in his suffering?  I just went on a Walk to Emmaus, and now at last know what it is to be traumatized by his love and be joined to the body of Christ. Have you ever felt it?

The Gospel

Isaiah declares that the vineyard that yields only wild grapes will be left alone to grow wild. Destroyed. Desolate.

“He expected justice, but saw bloodshed; righteousness, but heard a cry!”

With love and expectation he planted us. The psalmist responds to the voice of Isaiah saying:

Restore us, O God of hosts; let your face shine, that we may be saved.You brought a vine out of Egypt; you drove out the nations and planted it.You cleared the ground for it; it took deep root and filled the land.

But we would not be restored. God sent prophet after prophet, voice after voice, and we killed them all. How often do we cut off the voice of the Father trying to tend to us. Finally he sent his son. How do we respond to him? Do we let the light of his face light our hearts with grace, or do we reject him like the builders of old?

The parable of the two sons, Ian Pollock

The size of these obnoxious sons reminds me of Paul's admonition to humility. The pharasees in the gospel serve as a negative example of the value of humlity.

My wife is preaching this week, but I will still do some study to help her our. As usual check periodically for updates.

The Last Shall Be First

Is everything in God

Is everything in God’s hands?  How hard is it to see disaster as God’s sweet and perfect will for us?  What do we do when the sovereignty of God doesn’t seem fair?

Hannah Whitall Smith writes:

To my own mind, these Scriptures, and many others like them, settle forever the question as to the power of second causes in the life of the children of God. They are all under the control of our Father, and nothing can touch us except with His knowledge and by His permission. It may be the sin of man that originates the action, and therefore the thing itself cannot be said to be the will of God but by the time it reaches us, it has become God's will for us, and must be accepted as directly from His hands. No man or company of men, no power in earth or heaven, can touch that soul which is abiding in Christ, without first passing through Him, and receiving the seal of His permission. If God be for us, it matters not who may be against us; nothing can disturb or harm us, except He shall see that it is best for us, and shall stand aside to let it pass.

Mercy and unforgiveness

Steadfast (Proper A19)

The LORD works vindication and justice for all who are oppressed. He made known
his ways to Moses, his acts to the people of Israel. The LORD is merciful and
gracious, slow to anger and abounding in steadfast love. He will not always
accuse, nor will he keep his anger forever. He does not deal with us according
to our sins, nor repay us according to our iniquities.

The psalmist sums up this week’s readings with a worshipful poetry. Moses and all of Israel see the mercy, grace and steadfast love of God in their deliverance from the Egyptians. What deeds! What marvelous works! Oh, but my words fail me, if I am to describe his works on Sunday, I would pray the words of the Psalm.

When Israel went out from Egypt, the house of Jacob from a people of strange language,
Judah became God's sanctuary, Israel his dominion.
The sea looked and fled; Jordan turned back.
The mountains skipped like rams, the hills like lambs.
Why is it, O sea, that you flee? O Jordan, that you turn back?
O mountains, that you skip like rams? O hills, like lambs?
Tremble, O earth, at the presence of the LORD, at the presence of the God of Jacob, who turns the rock into a pool of water, the flint into a spring of water.

Joseph shows the mercy of God. He forgives his brothers and promises to take care of them. Though they feel like his enemies he seems to say ‘Don’t you know that you are forgiven?’ The tears they share give us a glimpse, a revelation, into the emotions of God. How lovely you are to me my dear Lord!

Paul reminds us that we too should be slow to anger and not pass judgment on our brothers and sisters. They will one day stand before the judgment seat of God. He is very good at vengeance as the Egyptians know, and very good at unearned rewards as the Israelites know.

Jesus tells Peter that since God is so gracious a forgiver of men we too aught to forgive each other. We not only should pay God back with love and worship, but his gift is so massive that we aught to pay our fellows in kind as well.

Sitz.

I wondered what situation precipitated Jesus’ talk about conflict resolution for this week’s gospel.  At ministerial we took a look at it.  At the top of chapter 18 we found the answer.  

At that time the disciples came to Jesus and asked, "Who is the greatest in the kingdom of heaven?"

Peter, James and John come down from the mount of transfiguration and as the Glory fades in their minds, an argument arose among the disciples.  Who is the greatest?  Apparently Peter is offended in the argument because in next week’s text he asks “"Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?”

Jesus tells them who is really important in the kingdom and the importance that not one is lost. Then we come to our text for this week.  It is in this context that Jesus gives some of his most practical instructions: conflict resolution.  

In the end if they still resist they are to be treated as sinners and tax collectors. But wait! Remember how Jesus treated them!  He loved them and welcomed them.  That does not mean though that they were numbered among his disciples.

Bill pointed out a correlation from his counseling experience.  Just like an abused woman, or friends of an alcoholic, we may have to remove ourselves from their lives in some ways.  This last step is usually final and tragic.

Jesus promises his presence in these interventions as heavenly witness.  What ever is decided is bound on earth and in heaven by his power.  If we can choose reconcile and forgive, the rest he will accomplish in his grace.

TWO MEN IN CONVERSATION LIMITED EDITION CANVAS
James Christensen

Urgency Proper A18

This week I follow a thread of urgency. The Lord tells the people of Israel that they are to eat the lamb hurriedly, with their robes tucked in their belts and their sandals ready for flight.

Paul echoes this thought when he says “For salvation is nearer to us now than when we became believers; the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light” He tells us to love for in that the law is fulfilled-it is the work of light.
Jesus tells us how the church should deal with problems. It is in the light of love that we come to agreement. Even in our squabbles, Jesus is there and he seals our agreement in heaven.
He is the same yesterday today and forever. Just as he offers forgiveness to the nations, even holding the prophet accountable for his warnings, so he offers it to his children.
The feast is at hand; the celebration is coming for his children will be free.

Take up your Cross

Abandon

What I have been reading from Hannah Whitall Smith has found its way into my sermon.  Consecration and reckless abandon are the appropriate postures as we kneel to take up our cross to follow him.  We know we cannot lift it, but we welcome the dark and untried paths he may lead us down.

The burning call

At ministerial today there were many good comments on the text, especially the Exodus passage.  

Wise Ray Orth observed the foreshadow in verse one.
Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the desert and came to Horeb, the mountain of God.

Moses would one day bring his wandering flock to the far side of the desert through trial and trouble to the Mountain of God. This place where he first receives his call will one day be the destination of the fulfillment of the call.

Bill made an interesting application to our calls.  When God spoke to Moses through the burning bush he demonstrated his dominion of the gods of the land-bushes, streams and skies.  When he calls us, he shows his dominion of the gods of our age, our living selves.  Through our burning lives he demonstrates that he is still as powerful on that day when he made up his mind to deliver his people from Egypt.

The Name of the Lord

William L. Hawkins writes:

“Perhaps Moses had something less than a "hallowed" use in mind
when he inquired as to God's name. But the third commandment prohibits the use
of "God" for entrapping, circumscribing or trying to control what the Divine One
will be and do. Among the ancients, knowing the name of a god gave one divine
power. As Moses begins his journey with YHWH, he is aware that he has no god on
a leash, no genie in a lamp, no chip in the big game he can produce on demand.
Humankind is on notice that this God is elusive; giving a name that is not a
name, a moving, not a fixed, target, a God who is not here, not there, but
everywhere.”

This has inspired me to trace theme of the Lord’s name through this week’s readings. To Moses, God has the loaded name, I AM.

The psalmist calls us to call on the name of the lord and to glory in his name.

Jeremiah says, “Your words were found, and I ate them, and your words became to me a joy and the delight of my heart; for I am called by your name, O LORD, God of hosts.”

Last week, Peter gives Jesus the name “Messiah, Son of the living God.” This week Jesus tells what that title means: the cross. For those of us called by his name, we too carry a cross. Paul also explores what it means to live by His name.

Deliverance is God's (Proper A17)

This week, we see God’s work in the lives of people and their enemies.  God is with Moses on holy ground sending him to His people.  I AM will deliver you.  

Seek the LORD and his strength; seek his presence continually. Remember the wonderful works he has done, his miracles, and the judgments he uttered,

Jeremiah calls for retribution on his persecutors. God responds by making him a fortified wall of bronze that cannot be overcome though his persecutors rage.

Vindicate me, O LORD, for I have led a blameless life; I have trusted in the LORD without wavering.

Paul holds high the value of love.  Vengeance belongs to the Lord, to us belongs the right and privilege to love our enemies, overcoming evil with good.

Jesus his deliverance does not come in force or violence, except as he accepts it on himself.  He is heading for Jerusalem despite Peter’s objections. In taking up our cross we find our lives.

At ministerial today Cliff shared that his mid-week bible study was going through John and they happened to be at the same place as the parallels in Matthew for the last few weeks. The similarities in sequence and differences in story stuck me. Take a look:

Proper 14-16	John 6
Feeding of the 5000	Feeding of the 5000
Walking on the water	Walking on the water The crowd wanted to make him king by force.
Healing of the Canaanite woman in gentile-land	Boat arrives across the lake
Feeding of the 4000	People looking for more bread
Compassion - The crowd followed him for 3 days	Rebuke for seeking a sign
Who do people say that I am?	Hard teaching of Bread from heaven
Peter’s Confession: “You are the Messiah, the Son of the living God."	"Lord, to whom shall we go? You have the words of eternal life. We believe and know that you are the Holy One of God."
Flesh and blood have not revealed this to you	This is why I told you that no one can come to me unless the Father has enabled him.

Christian's Secret of a Happy Life

To state it in brief, I would just say that man's part is to trust and God's part is to work; and it can be seen at a glance how contrastive these two parts are, and yet not necessarily contradictory. I mean this. There is a certain work to be accomplished. We are to be delivered from the power of sin, and are to be made perfect in every good work to do the will of God. "Beholding as in a glass the glory of the Lord," we are to be actually "changed into the same image from glory to glory, even as by the Spirit of the Lord." We are to be transformed by the renewing of our minds, that we may prove what is that good and acceptable and perfect will of God. A real work is to be wrought in us and upon us. Besetting sins are to be conquered. Evil habits are to be overcome. Wrong dispositions and feelings are to be rooted out, and holy tempers and emotions are to be begotten. A positive transformation is to take place. ...

Bodies as living sacrifices

As we sacrifice our bodies as our act of worship, we lay them down to the service of others. We sacrifice our bodies so that the body of Christ may be enriched. Sacrificing body for the Body doesn't mean that we annihilate individuality. On the contrary, we must make the individual manifest through the giftings spread abroad by the Spirit. The sacrifice is not in losing our personhood, but in letting down the barriers that makes it ours. We now belong to each other. The mystery and interests of self are laid down to the intimacy and edification of the worshipping Body.

Rock and foundation (Proper A16)

This week we see God's awesome power, marvelous deeds, and peerless beauty as the rock and foundation for our faith and praise. We see in the story of Moses in the bulrushes one of those harrowing and serendipitous events that leaves us with jaw to chest. Often when I hear a story like that I shake my head and say, "It's just like God to do something like that." When the tumor disappears, or when a downed power line only gives a shock to the elbow instead of death's blow, I shake my head and almost laugh at the power of God!

If it had not been the LORD who was on our side--let us now say-- if it had not been the LORD who was on our side . . . .

Isaiah says, "Look to the rock from which you were hewn, and to the quarry from which you were dug." God shows his mighty works! He multiplies solitary Abraham to a nation. God will comfort! His love and salvation will outlast even his marvelous creation!

The LORD will fulfill his purpose for me; your steadfast love, O LORD, endures forever.

Oh, the depth of the riches of the wisdom andn knowledge of God!
How unsearchable his judgments,
and his paths beyond tracing out!
"Who has known the mind of the Lord?
Or who has been his counselor?"n
"Who has ever given to God,
that God should repay him?"n
For from him and through him and to him are all things.
To him be the glory forever! Amen

Paul sings, then gives the punch line: therefore….

Jesus keys in on the meaning of Peter's new name in his response to his proclamation that Jesus is the messiah. "And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it." Peter's confession no less reveals the power of God, than the parting of the Red Sea. For here the beauty of God is flesh and blood and the revelation is heavenly.

unity

Proper 16 (21), Year A: "we are members one of another."

Faith

Last week we saw Jesus using little faith even as a term of endearment to adress his disciples. This week he uses Great faith to address a woman he and the disciples seem otherwise cold to.

Family and Mercy (Proper A15)

I remember watching a cartoon of Joseph receiving his brothers, and seeing my grandpa weep at the mercy he showed. "That's what Christ has done for me," he said.

How very good and pleasant it is when kindred live together in unity! Joseph's mercy brought the family back together. Isaiah declares God's intention to do the same, bringing all peoples into his house.

Let the peoples praise you, O God; let all the peoples praise you

Paul declares that in accepting the Gentiles, his own tribe would not be lost. God's intention to bring all tribes to him is evident this week. Against this back drop we hear Jesus say that he was sent only to the lost tribes of Israel. In his silence and in his words, his mercy to the nations isn't seen, but in his actions it is.

Diocese of East Tennessee: Weekly Lectionary

"Today's readings call our attention to God's all-inclusive mercy. Isaiah affirms that God welcomes all who choose to follow the Lord. The psalmist calls for God's blessing and prays that all nations might recognize and worship God alone. Paul reminds the Roman community that the hopelessness of our disobedience lets God have mercy on us all. In the gospel, a bold Canaanite woman earns Jesus' approval by clinging to his mercy."

I like the idea of The Cannanite woman clinging to Jesus mercy. Even with lack of evidence that he and his disciples would be merciful to a gentile, she persists to cling to that hope. I want to explore this more and I think that the context from the week may lend help.

Chaos

To the Hebrew mind, the image of the sea, foaming with waves, was a type of chaos, darkness and death.

Today marked the 60th anniversary of the bombing of Hiroshima. Our age of atomic fears and political turmoil has left us feeling lost in the chaos.

Let us pray for peace and disarmament and pray for the day when Christ will reign in our world as he did walking on the waves.

Jesus has mastery over chaos.

oligopistos

According to the lexicon at studylight.org, littlefaith connotes too little faith. Jesus seems to use it as a term of endearment if you look at a list of times Jesus uses the word as oligopistos* has in this post.

oligopistos*: 01/01/2004 - 01/31/2004:

"In Spanish, there is a word pobrecito, or poor little one, or poor little baby. It is a term of affection, a term of endearment. I have been called it on more than one occasion when I was whining more than I should. There isn't a hint of derision or condescension in it. It is a loving manner in which a parent addresses a fumbling child, or a loved one expresses dramatically exagerrated pity.

This is what I hear in oligopistos. This is how I imagine the Father calls me.

When I see Jesus using this word in this Matthew, I don't see him making a mockery of his disciples. I don't see him hand on his hips, finger-shaking, scolding the bad boys. I don't see him bringing a hammer-stroke of judgment, nor bringing out the dunce caps of humiliation. I see more a gesture of deep affection: 'Oh pobrecitos, you're making a mountain out of a mole hill. It's going to be okay. Let me show you how.'"

Bob Schlenker in his, Keys to Developing a Hearing Ear - Part III Appendix of Idiomatic Usages affirms that jesus is turning a phrase.

Faith, The Gaze of the Soul

Tozer agrees with Dylan as to the nature of faith, with words so beautiful they bear repeating. Rereading them always invites tears to my eyes.

A. W. Tozer:The Pursuit of God.:

"All this may seem too simple. But we have no apology to make. To those who would seek to climb into heaven after help or descend into hell God says, 'The word is nigh thee, even the word of faith.' The word induces us to lift up our eyes unto the Lord and the blessed work of faith begins.

When we lift our inward eyes to gaze upon God we are sure to meet friendly eyes gazing back at us, for it is written that the eyes of the Lord run to and fro throughout all the earth. The sweet language of experience is 'Thou God seest me.' When the eyes of the soul looking out meet the eyes of God looking in, heaven has begun right here on this earth.

'When all my endeavour is turned toward Thee because all Thy endeavour is turned toward me; when I look unto Thee alone with all my attention, nor ever turn aside the eyes of my mind, because Thou dost enfold me with Thy constant regard; when I direct my love toward Thee alone because Thou, who art Love's self hast turned Thee toward me alone. And what, Lord, is my life, save that embrace wherein Thy delightsome sweetness doth so lovingly enfold me?'1 So wrote Nicholas of Cusa four hundred years ago.

I should like to say more about this old man of God. He is not much known today anywhere among Christian believers, and among current Fundamentalists he is known not at all. I feel that we could gain much from a little acquaintance with men of his spiritual flavor and the school of Christian thought which they represent. Christian literature, to be accepted and approved by the evangelical leaders of our times, must follow very closely the same train of thought, a kind of 'party line' from which it is scarcely safe to depart. A half-century of this in America has made us smug and content. We imitate each other with slavish devotion and our most strenuous efforts are put forth to try to say the same thing that everyone around us is saying -and yet to find an excuse for saying it, some little safe variation on the approved theme or, if no more, at least a new illustration.

Nicholas was a true follower of Christ, a lover of the Lord, radiant and shining in his devotion to the Person of Jesus. His theology was orthodox, but fragrant and sweet as everything about Jesus might properly be expected to be. His conception of eternal life, for instance, is beautiful in itself and, if I mistake not, is nearer in spirit to John 17:3 than that which is current among us today. Life eternal, says Nicholas, is "nought other than that blessed regard wherewith Thou never ceasest to behold me, yea, even the secret places of my soul. With Thee, to behold is to give life; 'tis unceasingly to impart sweetest love of Thee; 'tis to inflame me to love of Thee by love's imparting, and to feed me by inflaming, and by feeding to kindle my yearning, and by kindling to make me drink of the dew of gladness, and by drinking to infuse in me a fountain of life, and by infusing to make it increase and endure."2

Now, if faith is the gaze of the heart at God, and if this gaze is but the raising of the inward eyes to meet the allseeing eyes of God, then it follows that it is one of the easiest things possible to do. It would be like God to make the most vital thing easy and place it within the range of possibility for the weakest and poorest of us."

The nature of Faith

Dylan's lectionary blog: "That trust, that willingness to risk stepping outside the boat, is how I think of faith. And Peter has that. So why does Jesus address him as 'you of little faith'? Not because of the faith he lacks, but because of the faith he has. Peter has a little faith. Jesus addresses his followers as people of 'little faith' repeatedly in Matthew's gospel (e.g., Matthew 6:30, 8:26, 14:31, 16:8, and 17:20), but following the last of those, he says, 'if you had faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you' (Matthew 17:20)."

This is a nice reading... I wonder if it stands up to further exegesis. I hope so, I like the idea of a Jesus not commending me for my feble attempts at faith. But then I would have read those statements wrong all my life. I'm sure that Dylan has done her homework, I'll just have to see if I can retrace her steps.

Faith in the storm

[Listening to: 'Tis So Sweet To Trust In Jesus - America's Favorite - America's 25 Favorite Hymns (02:02)]

Matthew, the evangelist to the church, includes the story of Peter venturing out on the water when the others don't. Not only does Jesus have power over nature, but Peter, and by extension we, can share in that power while we lock eyes with Him. When Peter lost confidence in Christ, and began to trust his eyes and understanding more than his Master, he started to go down- a living object lesson to our salvation by faith.

Paul gives the theological, soteriogical, aspect of this walking parable. We live by our faith. Not by strong-arming our way into heaven or hell to find Christ, but by listening and echoing the Divine Whisper.

Elijah learned that the presence of God wasn't in his glorious manifestation as great as it was in the silence. He saw that God had power over nature creating storm, quake, and flame. Surely he could trust and not despair when God declares he will bring forth a remnant! Can you imagine watching these powerful signs of God's Glory blowing by you, then comes a silence so oppressive with his Glory, so saturated with his Presence that you have to cover your face and go to meet the whisper. Doesn't this build your faith?

Surely his salvation is at hand for those who fear him,
that his glory may dwell in our land.
Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
Faithfulness will spring up from the ground,
and righteousness will look down from the sky.

The story of Joseph too builds our faith. He is sold into slavery by his brothers, talk of a dark time…. But the Psalmist reveals God's purpose. We can trust him!

The Glory Passes By

I have always loved the story of Elija as the Glory passed by. How gracious and generous of God! The disciples see the glory of the Son walking along the waves about to pass them by and their fear almost blinds them. Paul declares the Word is near you!

Oh Glory of God come near to be, be kind and gentle with me. Batter my heart and make me stand.

Synoptic study (Proper A13)

The feeding of the 5000 is a familiar story. It is in all four gospels and there are a lot of angles we can take. I wonder what Matthew wanted his community to understand… There are some Matthean distinctives I notice:

• First off he links Jesus' desire to go to a lonely place directly to the news about John the Baptist's death. Matthew doesn't explicitly tell us that the disciples have returned; they're just there. The other evangelists seem to make the bustle of their reporting and the crowds the reason for the rest.
• Jesus has compassion on them, not because, as he says in Mark, "They are sheep without a shepherd." Matthew uses that saying back in chapter 9 connected with the harvest. Here Jesus out of his own grief has compassion on those in the crowd who are suffering.
• Matthew only mentions Jesus' healing ministry here. Mark tells us he taught, and Luke says he does both. Matthew seems more focused on human suffering: from the loss of John, Jesus flees the crowd to be alone, to pray and think. Then confronted with their own suffering he is perhaps even more moved to minister.
• Does Matthew show something of Jesus heart when He says, "They need not go away"?
• Jesus does get his alone time that night when he prays on the mountain and takes a stroll on the waves.
• Also does it surprise you that, as far as the synoptic are concerned, we don't know where the bread and fish came from. Our familiar little boy is unknown to us this week.

God as willing provider or wrestler? (Proper A13)

This week we have two images of God that in themselves require some wrestling.

Jacob wrestles with a man all night. The man turns out to be God, the theophanie himself. He wrestles to receive his blessing, like his struggle years ago with the brother he was going to see the next day.

The psalmist invites God to visit him by night, to test him, and allow him to behold God's righteousness.

Paul wrestled in his heart over his people-the people who were given the promise and blessing through Jacob and the patriarchs. Would God be true to them, or would they be replaced by a new Israel?

These men are thirsty and hungry, they long for the filling. The longing in itself is a blessing- a beautiful grace. But where is the feeding so freely given in the Gospel?

Jehovah Jireh

Isaiah gives God's invitation to all who thirst and hunger to come and buy food and drink with out cost. The Psalmist declares that the Lord provides food in due season. He is faithful and will not disappoint.

The Gospel echoes these images as Jesus provide food for the masses.

This is a God of compassion. He needs no strong-arming to bless. As Isaiah declares the bread is freely given, yet so often we fight for food that is no food at all.

How will we wrestle with the two sides of this? Freely given and a costly wrestling to receive.

Tsunami Relief

Dylan's lectionary blog

Dylan's lectionary blog Dylan made me think up a question. Could all these parables be eschatological? Being brought up a pre-millenialist, I initially reject that. But there is no reason I guess not to hold the here and now coming of the kingdom taut with the expectation of a more perfect rule at the end.

What is of value? (Proper A12 using Genesis text)

Jacob so valued and loved Rachel, he worked 14 years for her. The psalmist says,

Happy is everyone who fears the LORD, who walks in his ways. You shall eat the fruit of the labor of your hands; you shall be happy, and it shall go well with you.

What do we value so that we would work for it? God values his covenant.

He values his word of promise to us, Paul declares, who can separate us from the love of Christ? Nothing can overcome the work of God to fulfill his word.

What do we value? Do we see the value in the kingdom? Do we reciprocate God's determination. Have we found the pearl of Great Price? or the treasure hidden in the field?

God my Help (Proper A12 Using 1 Kings text)

Solomon asks God for more wisdom and understanding in ruling his people. The psalmist glorifies the Word of God and understanding.

"The unfolding of your words gives light; it imparts understanding to the simple."

God's help is freely given. The spirit intercedes for us with groanings, the Son intercedes in the court of heaven; if God is for us who can be against us?

In the parables of the kingdom, Jesus shows how with God little becomes big. The leaven works its magic, and the seed grows tall. As my friend Glenn is fond of saying, "God doesn't help those who help themselves; he helps those who have no possibility of helping themselves. That is the gospel." God will take the little he has given us and make it big. He is our supplier and help.

Ian Pollock - Miracles and Parables

Ian Pollock - Miracles and Parables

What do you see? Please comment this painting has been haunting me since I saw it last year!

Theology (Proper A11)

The Parable of the wheat and the tares is kind of scary. There is evil all around us. Even in our own churches there are those who are only there to strangle and destroy. Who knows who they are? but they will be destroyed at the end. (So says one commentary I read, which belayed its doctrinal position by making clear that the tares need not be burned before the wheat is in the barn, but would probably be burned after the wheat was safely put away.)

There is more to this week than the question of a pre-trib, post-trib or an a-tribulation rapture. The obejct of the week is God! Jacob finds God in the wilderness and the Psalmist cries

Where can I go from your Spirit?
Where can I flee from your presence?
If I go up to the heavens, you are there;
if I make my bed in the depths, you are there.

Wisdom calls God soverign in strength and judges in mildness. Isaiah says there is no other God, no other rock. No one is like our God and no one does what he does! We can trust him for our salvation, he is slow to anger, abounding in steadfast love.

While there is rightly a eschatological feel to Matthew, let us not forget our hope! We are set free. As I read Paul's words, I can't help but see the sycle slicing the stock of wheat, setting it free from corruptable nature. This God of the harvest is Abba to me! Though weeds threaten, the evil abounds and presses in on all sides, I can trust him! There is none like him, none so powerful, so loving, so patient, and so commited to my salvation.

Another Seed Parable (Proper A11)

More seeds, but this time the seeds are people not what is sown into them.... Next week the seed is the kingdom of heaven growing from a mustard seed into a great tree. Both this week and next end with a warning about those thrown into the darkness with weeping and gnashing of teeth. Both contain compairisons to the kingdom, but next week we have a string of them.

Matthean or Jesuic Sitz im leiben?

Whose life situation do we understand this parable from? When Jesus says "He who has ears to hear let him hear," he speaks of attending to the seed. When Matthew says through Jesus, "He who has ears to hear let him hear," he speaks of understanding the fact of why the Gospel they preach seems ineffective sometimes, and how the Matthean Christians should continue casting. For Jesus the Gospel is in the seed, for Matthew it is in the broadcast and the extravagance of the farmer. Where is the Gospel for us this week?

Does the Word return void? (Proper A10)

Does Jesus' parable in Matthew contradict the prophet saying

"so is my word that goes out from my mouth:
It will not return to me empty,
but will accomplish what I desire
and achieve the purpose for which I sent it."?

Jesus indicates that the word broadcast in the field doesn't always bring forth the intended results everywhere.

Isaiah speaks not of the preaching or proclamation of the word of God, but the promises themselves. The promise of the Gospel is not negated; rather the extravagant farmer sows even where there is little chance of a harvest.

Is it the sovereignty of God that makes some ground unreceptive, or is it simply a fact? Can Jesus' parable be taken as a promise that at least some seed sown will grow? If so does that mean that every time the word is read it will take root somewhere in our lives, or at least in somebody in the congregation? Or do we have to bring our attention to the word for it to be planted well?

As Ray Orth asked today, "Where is the Gospel in this text? With out it your churches will wither and die! What is the seed?" The Word of God - the creative voice of God, his very work in salvation-history, the act of Christ upon the cross and the resurrection itself. These are pregnant seeds! Think of all the power of the voice of God packed into these tiny packets and spread abroad in our hearts. This is a beautiful image.

Taken within the context of the week, the focus of the text is the Word of God and its power in our lives. Where can it flourish? What power does it have when it begins to grow? Even the tiny seed will transform us if we attend to it with a fertile soil.

Manifesto

The purpose of life
is to make the manifest world real

The world at this point
is a virtual reality - almost real
God has done well, thus far

God is the only real
God is delimited in us as attention
Attending we transform any moment
We make It real

A human life with purpose
brings attention to all moments
of the manifest

---

The individual at this point
is a virtual reality
God has done well, thus far

Attending we transform the individual
We make it real

A human life with purpose
brings attention to the individual identity

---

life's purpose Is not to bring wealth to all people
Not to bring peace to the world
Nor harmony with nature

These are worthy endeavors
Maybe the only worthy endeavors

Life with these as purpose
guarantees failure remorse
Suicidal thinking

Bring attention to wealth
Bring attention to peace
Bring attention to nature
Make these manifestations real

---

Along the way to the real
One's identity is cracked
Through the crack energy flows
This energy is the holy spirit
The spirit thickens the air

The spirit blends three states of matter
The spirit is the context of things
Things are spirit delimited

Spirit and attention
Attending to the spirit
we guide the formation of the manifest
Attending to the manifest
we make the manifest real

This is the purpose of life.

The power of the Word (Proper A10)

How powerful is the word sown as seed in our hearts? Lord let the mystery of the power of your word capture us this week-the power of the names Jacob and Esau were given, the power of seeds in the earth, the power of the Spirit to transform our lives.

A love story. (Proper A9)

A tryst, a lover's rendezvous, what a beautiful image for the intimacy of our spiritual reality. The lover is called away from her people, her family. Immediately she sets out under starry sky. He comes to her, love worn as wings on his feet, carrying him to her side.

How often we do not hear or care for our lover's voice. Jesus thanked God that so many people didn't get it, because it was God's plan. Jesus as jilted lover stands lamenting his loss and saying,

"Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light."

Paul answers the lovers woeful cry,

"I do not understand my own actions. For I do not do what I want, but I do the very thing I hate."

I want to Lord, my king, my lover. I want to come to you. I want to follow you. Thank you for your grace that even when I don't hear, even when my members don't agree. You, in your grace come and steal me away from my father's home. Ravish me.

Starting with Genesis: Bound to God. (Proper A8)

Keywords: Present, Bound

In Jewish tradition the story of Abraham and Isaac is called simply the binding. It is the story of God's provision even in the face of death, defeat and a silent God that is echoed by the psalm.

Remembering the image of Isaac bound in ropes, presented before God as an offering, let us hear Paul.

Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?

I hear the idea of presenting your self in Abraham's language. Three times he presents himself with the word Hinneh which translates "here am I." The richness of this word captured my imagination ever since my college roommate told me about it. He was taking Hebrew. It caries with it connotations of, behold I am here! You have my attention! Perhaps even, "I'm Yours." Hinneh!

Starting with Jeremiah: Proclamation (Proper A8)

Jeremiah faces the prophesy of Hananiah, a prophesy that runs counter to what God has told him. Who is the true prophet? Jeremiah points out that it is unusual to prophesy peace. The true prophet is the one whose words come true.

The psalm sings praises to Yahweh for giving the people strength and protection through the king. The blessed people are those who declare the righteousness of the Lord, and glory in His strength. Their praise is tied to their true king who belongs to God.

Isn't Hananiah one of those people? He is proclaiming that God will prevail and the Davidic king, Jehoiachin will be returned to the throne along with the sacred objects. Jehoiachin didn't belong to God; his three-month reign was uneventful. "He did evil in the eyes of the LORD, just as his father had done." God dealt with the land. The proclamation of Jeremiah is the true one.

The psalmist proclaims peace and strength for the land. Could his proclamation be true? Have we ever seen shalom in a geopolitical setting?

The big question: Is Jesus a true prophet? Is he the king the psalmist extols?

He proclaimed the kingdom of God, peace in the cup of cold water and the warm welcome. We are to proclaim it and make it a reality in our world through our deeds. Do we? Do we make him out to be a liar? Or has peace come?

late posts

I apologize for the lateness of this post. The thread of concepts and themes in this week's readings was harder to recognize and follow than others. Some of the readings are short. I prefer to think of the editors of the RCL as master craftsmen expertly redacting pericopes to bring to light a theme or concept, even in ordinary time when it seems they don't.

BBC NEWS | In Depth | slavery

BBC NEWS | In Depth | slavery

This week is difficult in many ways. The hairs on their head are numbered too...


God is the deliverer in face of evidence to the contrary, in the face of turmoil even in our own families.

The Witness: The Father's Day Distraction

The Witness: The Father's Day Distraction Let us take care not to be distracted!

Do you hate your family? (Proper A7)

Another interesting text for Father's day, and interestingly enough the Gospel of Thomas shed some light on this for me.

Jesus said, "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does not love his father and his mother as I do cannot become a disciple to Me. For My mother gave me falsehood, but My true Mother gave me life." (italics mine)

OK, so the end sounds a little gnostic, but the beginning sounds like the synoptics, with the exception of "as I do." So I got thinking, how does Jesus hate his mother? Well, the road he's on will deprive her of a son. To those who love him, Jesus is going about hateful things. This makes sense in the context of taking up our cross. Unless we love him more than our families, who will hurt at our death, or our own lives, which we count as lost, we cannot follow in his footsteps.

Deliverance (Proper A7)

Jeremiah and Ishmael tell us of God's deliverance from death. The image of the helpless infant's cries under the cover of the bushes reaching the ears of God is powerful. God's provision, for him and his mother, is in contrast to Abraham's faithful action in sending them away. (Abraham is a hard example to preach for father's day.)
The psalmist echoes their prayer, "Preserve my life, for I am devoted to you…"

Jeremiah feels deceived by his heavenly father, but looks to him for deliverance. The psalmist again echo's his prayer, "It is for your sake that I have borne reproach…"

Paul inverts the deliverance of God in New Testament fashion. "So you also must consider yourselves dead to sin and alive to God in Christ Jesus." Consider yourself dead to be considered alive by God. God's deliverance from death comes through death.

Jesus' own words echo this. "Those who find their life will lose it, and those who lose their life for my sake will find it." The statements about the sparrows and the hair on their head demonstrate that God cares more about them, so they should not worry about their own lives, in fact they must loose their lives to experience the life of God.