The beginning or Advent marks the start of a new year of Lectionary readings.
Readings for Year C find much of their focus in the Gospel of Luke. Traditionally this gospel is understood to have been written by a man trained as a doctor. It sounds good to give additional status to the author of the document, but neither the terminology of the Gospel or Acts gives great weight to this accreditation. What is clear from the two books is that Luke set out to write 'an orderly account' of the life of Jesus, and of all that happened after his crucifixion and ascension.
To write his story of Jesus Luke had at his disposal some sources. The Gospel of Mark had already been written. A close word association in some texts points to Mark as one source. When the texts of Luke and Matthew are compared there are many passages that are almost identical, and scholars identify common wording and phrasing as pointing to a common source for both these gospels. It is referred to as 'Q', an abbreviation of 'Quelle', the German word for source, because they are yet to find the particular document. Luke took this material, combined it with what he had gleaned from other sources and wrote his gospel.
Luke wrote for a purpose, and his writing is addressed to a person - Theophilus.
Theophilus was a name used in that era, and many have sought to identify this person. But Theophilus can also be more than a person. The name means God lover, or lover of God. Luke's Gospel is to be read by all who love God.
Why bother to write another gospel if the stories in circulation and someone has already written many of them down? Luke writes for his audience and for his purposes. All that he had heard and learned of Jesus was not made clear in the documents already in circulation. There were aspects that needed to be emphasised. His gospel shines light where others did not. This gospel helps us recognise dimensions in Jesus' life and teaching that received little attention from the others. It is these things we must look for if we are to understand what Luke wanted us to know about Jesus
The Gospel of Luke reveals Jesus as the Saviour for all. It is the universal gospel, for Jesus is the Saviour of men and women, saints and sinners, Jews and Gentiles. We are all welcome to sit at table with Jesus.
In this lectionary year we are invited walk with Jesus as he is revealed through the Gospel of Luke. As we do we will get a glimpse of what Luke wanted his people to see, and what God wants to reveal to us.
Saturday, November 28, 2009
Wednesday, November 25, 2009
November 29
Year C Advent I Nov 29/09
Luke 21:25-36
"Heaven and earth will pass away, but my words will never pass away." (21:33)
It seems rather odd to begin a lectionary year with a reading about the end of things.
End times speculation is not something that I care to engage in. Many have tried to date the return of Christ through the last two millennia, none have yet been right. I choose not to add to the speculation and be another failed tipster.
This passage comes before the Passover and the passion of Christ, as Jesus is preparing for his journey to the cross and certain death. His disciples are being prepared for life after Jesus, and for troubles they and their communities were yet to face. What Jesus said then was for his followers at that time. What Jesus said was for us and for our time.
Some of the things Jesus identified continue to happen. People read these signs and anticipate the end of things. Today climate change is a reality. Arguments continue over the origins of this change, but to me the evidence points to human activity as a key factor in global warming. This will have catastrophic effects that will be seen in the heavens and on the seas.
As humans we face choices - we act in the hope of saving the world, or we sail on and allow our activity to speed up the end of the world as we know it.
As Christians we face those same choices, but we also look forward to the return of Christ. Jesus words to his disciples challenge us about our priorities and our hope.
This world is passing, but Christ will return. His words will remain, and during these times of trial and trouble we are to be alert and continue to hold firmly to his word and to the hope of our final salvation.
Other readings:
Jeremiah 33:14-16
Psalm 25:1-10
1 Thess 3:9-13
Luke 21:25-36
"Heaven and earth will pass away, but my words will never pass away." (21:33)
It seems rather odd to begin a lectionary year with a reading about the end of things.
End times speculation is not something that I care to engage in. Many have tried to date the return of Christ through the last two millennia, none have yet been right. I choose not to add to the speculation and be another failed tipster.
This passage comes before the Passover and the passion of Christ, as Jesus is preparing for his journey to the cross and certain death. His disciples are being prepared for life after Jesus, and for troubles they and their communities were yet to face. What Jesus said then was for his followers at that time. What Jesus said was for us and for our time.
Some of the things Jesus identified continue to happen. People read these signs and anticipate the end of things. Today climate change is a reality. Arguments continue over the origins of this change, but to me the evidence points to human activity as a key factor in global warming. This will have catastrophic effects that will be seen in the heavens and on the seas.
As humans we face choices - we act in the hope of saving the world, or we sail on and allow our activity to speed up the end of the world as we know it.
As Christians we face those same choices, but we also look forward to the return of Christ. Jesus words to his disciples challenge us about our priorities and our hope.
This world is passing, but Christ will return. His words will remain, and during these times of trial and trouble we are to be alert and continue to hold firmly to his word and to the hope of our final salvation.
Other readings:
Jeremiah 33:14-16
Psalm 25:1-10
1 Thess 3:9-13
Thursday, November 19, 2009
November 22
November 22 Year B Proper 29
John 18:33-37
"My kingdom is not of ths world" (18:36)
It seems a little strange that part of the passion narrative should be a focus as the advertisers point us towards Christmas, yet it may be a good time for this reminder. Much of this weeks text is also in the synoptic gospels, but vv. 35-37 are unique to John's gospel. Here we find information about the nature of the kingdom that Jesus has been proclaiming.
Throughout the synoptic gospels it is clear that the values of the kingdom are not the values of earthly rulers. The beatitudes (Mt 5:3-8) affirm the lowly and comfort the hurting. Repeatedly we are reminded that the first shall be last, that wealth and power count for nothing in eternity. Jesus' actions give respect and honour to the least and the lowest. This is not the norm in most societies.
Before Pilate Jesus is accused of insurrection. The charge of the Pharisees is not clear from their words, but their determination to be rid of him is evident in the comment that the law prohibits the Jews from executing him.
Pilate's question points to a charge of insurrection or rebellion: 'Are you the king of the Jews?' Jesus answer brought an abrupt and defensive response from Pilate. It is clear that Pilate has no views or information of his own in this matter, but is acting only because Jesus was brought before him.
Jesus has the opportunity to put his case and responds directly to that question. The repeated phrase translated "My kingdom is not of this world" could also be rendered "My kingdom is not from here." The kingdom of which Jesus is king does not have its origin in this world, but that does not mean his kingdom does not extend to this world and include all those on the earth.
What we have learned from Jesus' teaching is affirmed in this dialogue. His kingdom extends far beyond this world and stands in contrast to the kingdoms of the world. His authority exceeds all earthly authority.
Because of this Christians cannot avoid taking responsibility for what takes place on earth. The coming of Jesus into this world, and his actions in bringing healing and wholeness, seeking justice and fairness make it clear that his kingdom is to make an impact in this world. That impact comes when his subjects acknowledge him as Lord and King in their actions as well as their words, and will be experienced in its' totality when Christ returns.
When we choose Jesus, we choose to live in the Kingdom of God. When we do that we must live in a way that reveals the values of that Kingdom.
Other readings:
Revelation 1:4a-8
2 Samuel 23:1-7
Daniel 7:9-10,13-14
John 18:33-37
"My kingdom is not of ths world" (18:36)
It seems a little strange that part of the passion narrative should be a focus as the advertisers point us towards Christmas, yet it may be a good time for this reminder. Much of this weeks text is also in the synoptic gospels, but vv. 35-37 are unique to John's gospel. Here we find information about the nature of the kingdom that Jesus has been proclaiming.
Throughout the synoptic gospels it is clear that the values of the kingdom are not the values of earthly rulers. The beatitudes (Mt 5:3-8) affirm the lowly and comfort the hurting. Repeatedly we are reminded that the first shall be last, that wealth and power count for nothing in eternity. Jesus' actions give respect and honour to the least and the lowest. This is not the norm in most societies.
Before Pilate Jesus is accused of insurrection. The charge of the Pharisees is not clear from their words, but their determination to be rid of him is evident in the comment that the law prohibits the Jews from executing him.
Pilate's question points to a charge of insurrection or rebellion: 'Are you the king of the Jews?' Jesus answer brought an abrupt and defensive response from Pilate. It is clear that Pilate has no views or information of his own in this matter, but is acting only because Jesus was brought before him.
Jesus has the opportunity to put his case and responds directly to that question. The repeated phrase translated "My kingdom is not of this world" could also be rendered "My kingdom is not from here." The kingdom of which Jesus is king does not have its origin in this world, but that does not mean his kingdom does not extend to this world and include all those on the earth.
What we have learned from Jesus' teaching is affirmed in this dialogue. His kingdom extends far beyond this world and stands in contrast to the kingdoms of the world. His authority exceeds all earthly authority.
Because of this Christians cannot avoid taking responsibility for what takes place on earth. The coming of Jesus into this world, and his actions in bringing healing and wholeness, seeking justice and fairness make it clear that his kingdom is to make an impact in this world. That impact comes when his subjects acknowledge him as Lord and King in their actions as well as their words, and will be experienced in its' totality when Christ returns.
When we choose Jesus, we choose to live in the Kingdom of God. When we do that we must live in a way that reveals the values of that Kingdom.
Other readings:
Revelation 1:4a-8
2 Samuel 23:1-7
Daniel 7:9-10,13-14
Tuesday, November 10, 2009
Gospel November 15
Mark 13:1-8 Year B Proper 28
"As he was leaving the temple, one of his disciples said to him, "Look, Teacher! What massive stones! What magnificent buildings!" (v.1)
The scene has not changed, but the focus has.
Jesus is on his way out of the Temple when one of his disciples actually sees the scenery. No doubt the interaction with the scribes and Pharisees, and listening to Jesus, has kept their eyes on Jesus and the people who gathered around him as dialogue was taking place. Finally, when all that talk was over and they were heading home one of them realised that the Temple was huge and beautiful. This was a key that opened the door to another discussion, and another world.
What follows in Mark 13 has been described in many ways. Bultmann described it as a 'Jewish apocalypse with a Christian ending'; others have suggested it is a farewell discourse. It does not fit neatly into those categories and can best be accepted simply as 'an eschatological discourse'. At the time the Gospel according to Mark was written the life of the church was "coloured by the vivid experience of fearful persecution, an expanding mission, the danger of being led astray, and the tumult of war threatening the whole empire". [Hengel (Studies in the Gospel of Mark, 25) Note that this places the Gospel of Mark before the fall of Jerusalem about AD 70.]
They were uncertain times, and there seemed to be lots of pointers to the end of times.
In many ways the church was doing what the disciple did before he mouthed his comment. He was looking around at the environment. He saw the massive stones that made up the Temple, and the beautiful craftsmanship that made being in the Temple an amazing experience. As the church grappled with what was happening in the Roman Empire and the problems the believers faced they, too, were looking around. What they saw did not give them cause for optimism. Tough times were coming, and maybe it was to be the end of the world.
Jesus response to the observant disciple would not have warmed their hearts. It should have set them on the alert.
As they sat down later to talk about the day the curiosity of the disciples had to be satisfied. Jesus had said the temple would be destroyed. They wanted to know when. "Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?" (v.4)
Jesus response was detailed, but did not include a time frame. Rather it was a warning - and here is the heart of the message.
"Beware that no one leads you astray. Many will come in my name and say, 'I am he!' and they will lead many astray." (v.5)
Monty Python's "The Life of Brian" includes a wonderful series of scenes where the people are looking for a Messiah. John Cleese' character proclaims Brian as the Messiah and adds, "I should know, I've followed a few in my time!" How apt for us today.
There is a lot of the stuff of Mark 13 that can be applied to today. Look around and the words of the gospel ring true in what we see. People are seeking salvation through a variety of means, and Christians are not immune from the latest fad and not exempt from being drawn into the latest way of salvation. For most in the west that salvation is connected to dollar signs, not relationship with God.
As the chapter concludes Jesus calls on the disciples to keep alert. We do not know when the end will come, but we need to be careful not to be drawn aside from following Jesus.
It seems to me that the disciple who asked the question took his eyes off Jesus and focussed on this environment. That started the dialogue (and we are better for it). It also occurs to me that we will be a lot better off if we don't follow that pattern. Yes, we need to know what is happening in the world around us, but we need to keep alert, keep our eyes on Jesus, and keep listening to him. That way we will not be led astray and, when the end finally does come, we will be ready.
Other readings:
Hebrews 10:11-14
1 Samuel 1:4-20/ Daniel 12:1-3
Reference: Evans, C. A. 2002. Vol. 34B: Word Biblical Commentary: Mark 8:27-16:20. Word Biblical Commentary. Word, Incorporated: Dallas
"As he was leaving the temple, one of his disciples said to him, "Look, Teacher! What massive stones! What magnificent buildings!" (v.1)
The scene has not changed, but the focus has.
Jesus is on his way out of the Temple when one of his disciples actually sees the scenery. No doubt the interaction with the scribes and Pharisees, and listening to Jesus, has kept their eyes on Jesus and the people who gathered around him as dialogue was taking place. Finally, when all that talk was over and they were heading home one of them realised that the Temple was huge and beautiful. This was a key that opened the door to another discussion, and another world.
What follows in Mark 13 has been described in many ways. Bultmann described it as a 'Jewish apocalypse with a Christian ending'; others have suggested it is a farewell discourse. It does not fit neatly into those categories and can best be accepted simply as 'an eschatological discourse'. At the time the Gospel according to Mark was written the life of the church was "coloured by the vivid experience of fearful persecution, an expanding mission, the danger of being led astray, and the tumult of war threatening the whole empire". [Hengel (Studies in the Gospel of Mark, 25) Note that this places the Gospel of Mark before the fall of Jerusalem about AD 70.]
They were uncertain times, and there seemed to be lots of pointers to the end of times.
In many ways the church was doing what the disciple did before he mouthed his comment. He was looking around at the environment. He saw the massive stones that made up the Temple, and the beautiful craftsmanship that made being in the Temple an amazing experience. As the church grappled with what was happening in the Roman Empire and the problems the believers faced they, too, were looking around. What they saw did not give them cause for optimism. Tough times were coming, and maybe it was to be the end of the world.
Jesus response to the observant disciple would not have warmed their hearts. It should have set them on the alert.
As they sat down later to talk about the day the curiosity of the disciples had to be satisfied. Jesus had said the temple would be destroyed. They wanted to know when. "Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?" (v.4)
Jesus response was detailed, but did not include a time frame. Rather it was a warning - and here is the heart of the message.
"Beware that no one leads you astray. Many will come in my name and say, 'I am he!' and they will lead many astray." (v.5)
Monty Python's "The Life of Brian" includes a wonderful series of scenes where the people are looking for a Messiah. John Cleese' character proclaims Brian as the Messiah and adds, "I should know, I've followed a few in my time!" How apt for us today.
There is a lot of the stuff of Mark 13 that can be applied to today. Look around and the words of the gospel ring true in what we see. People are seeking salvation through a variety of means, and Christians are not immune from the latest fad and not exempt from being drawn into the latest way of salvation. For most in the west that salvation is connected to dollar signs, not relationship with God.
As the chapter concludes Jesus calls on the disciples to keep alert. We do not know when the end will come, but we need to be careful not to be drawn aside from following Jesus.
It seems to me that the disciple who asked the question took his eyes off Jesus and focussed on this environment. That started the dialogue (and we are better for it). It also occurs to me that we will be a lot better off if we don't follow that pattern. Yes, we need to know what is happening in the world around us, but we need to keep alert, keep our eyes on Jesus, and keep listening to him. That way we will not be led astray and, when the end finally does come, we will be ready.
Other readings:
Hebrews 10:11-14
1 Samuel 1:4-20/ Daniel 12:1-3
Reference: Evans, C. A. 2002. Vol. 34B: Word Biblical Commentary: Mark 8:27-16:20. Word Biblical Commentary. Word, Incorporated: Dallas
Friday, November 6, 2009
Gospel November 8
Year B Proper 27
Mark 12:38-44
"Calling his disciples to him, Jesus said, "I tell you the truth, this poor widow has put more into the treasury than all the others." (V.43)
As we reach the end of this chapter Jesus has a few words to say about the scribes, and their behaviour is dramatically contrasted with that of a poor widow.
Having been commended earlier by a scribe for his answer about the greatest commandment did not stop Jesus criticizing the scribes for their behaviour. Why? It violated the second of these great commandments.
It is easy to focus on the amazing faith and commitment of the widow who put two copper coins into the Temple treasury. The coins were the smallest denomination available, and may have been all she had. The only way she could have given less was to give one copper coin. Yet her gift was magnificent compared with the gifts of those who were wealthy. They threw in bundles of money, but still had plenty left over. While she gave little we are left with the impression that she had nothing left. She needed to depend on God for her survival.
In contrast the scribes copped some pretty bad press from Jesus. While surely not all of them were guilty of the things Jesus mentioned the reputation of the whole group must have been suspect.
Among issues Jesus mentions is that "they devour widows' houses". While we cannot be sure exactly what Jesus had in mind there is no doubt that some were taking advantage of their position to make themselves rich at the expense of widows. This could have been happening in a number of ways. The scribes were the literate people in the community. Reading, writing and interpreting the law was their job. Up to 90% of the population had only a functional literacy. Inability to read more than simple signs meant that understanding a complex document was way beyond their reach. An unscrupulous scribe could take advantage of their ignorance. Among the suggestions as to how this took place are: charging for their services (a forbidden practice), cheating widows out of their houses while acting as lawyers, accepting money for intercessory prayer, mismanaging widows estates, accepting houses as security for debts that were unlikely to be repaid, or just freeloading on their hospitality. It seems most likely that taking advantage of their position while acting as lawyers for widows is the action referred to as 'devouring widow's houses"
It is not surprising that these men came in for harsh words.
If we add in the other criticisms - looking for the best seats, seeking the praise of the people, and making a show of their religion - most would accept they needed to be given a quick wake-up call, or face severe punishment.
One of the ironies of these two stories is that these men represented the Temple establishment. The temple was the source of support and aid for the widows. Gifts given to the temple were to be drawn upon by those in need. Instead the very people who are to offer support pull them down.
At this distance it is easy to point the finger at the scribes and teachers of the law. As we look at this passage we also need to look closely at our own lives and behaviours - especially is we are people with authority in a religious organization.
Can any of the criticisms of the scribes, even in small part, be legitimately directed at us?
If the answer is yes, we need to do things differently.
Other readings:
Hebrews 9:24-28
Ruth 3:1-5;4:13-17 / 1 Kings 17:8-16
Mark 12:38-44
"Calling his disciples to him, Jesus said, "I tell you the truth, this poor widow has put more into the treasury than all the others." (V.43)
As we reach the end of this chapter Jesus has a few words to say about the scribes, and their behaviour is dramatically contrasted with that of a poor widow.
Having been commended earlier by a scribe for his answer about the greatest commandment did not stop Jesus criticizing the scribes for their behaviour. Why? It violated the second of these great commandments.
It is easy to focus on the amazing faith and commitment of the widow who put two copper coins into the Temple treasury. The coins were the smallest denomination available, and may have been all she had. The only way she could have given less was to give one copper coin. Yet her gift was magnificent compared with the gifts of those who were wealthy. They threw in bundles of money, but still had plenty left over. While she gave little we are left with the impression that she had nothing left. She needed to depend on God for her survival.
In contrast the scribes copped some pretty bad press from Jesus. While surely not all of them were guilty of the things Jesus mentioned the reputation of the whole group must have been suspect.
Among issues Jesus mentions is that "they devour widows' houses". While we cannot be sure exactly what Jesus had in mind there is no doubt that some were taking advantage of their position to make themselves rich at the expense of widows. This could have been happening in a number of ways. The scribes were the literate people in the community. Reading, writing and interpreting the law was their job. Up to 90% of the population had only a functional literacy. Inability to read more than simple signs meant that understanding a complex document was way beyond their reach. An unscrupulous scribe could take advantage of their ignorance. Among the suggestions as to how this took place are: charging for their services (a forbidden practice), cheating widows out of their houses while acting as lawyers, accepting money for intercessory prayer, mismanaging widows estates, accepting houses as security for debts that were unlikely to be repaid, or just freeloading on their hospitality. It seems most likely that taking advantage of their position while acting as lawyers for widows is the action referred to as 'devouring widow's houses"
It is not surprising that these men came in for harsh words.
If we add in the other criticisms - looking for the best seats, seeking the praise of the people, and making a show of their religion - most would accept they needed to be given a quick wake-up call, or face severe punishment.
One of the ironies of these two stories is that these men represented the Temple establishment. The temple was the source of support and aid for the widows. Gifts given to the temple were to be drawn upon by those in need. Instead the very people who are to offer support pull them down.
At this distance it is easy to point the finger at the scribes and teachers of the law. As we look at this passage we also need to look closely at our own lives and behaviours - especially is we are people with authority in a religious organization.
Can any of the criticisms of the scribes, even in small part, be legitimately directed at us?
If the answer is yes, we need to do things differently.
Other readings:
Hebrews 9:24-28
Ruth 3:1-5;4:13-17 / 1 Kings 17:8-16
Subscribe to:
Posts (Atom)