Lectionary Readings January - March 2009

Revised Common Lectionary Year B

2009

January 6 Epiphany
Matthew 2:1-12 Ephesians 3:1-12 Ps. 72:1-7,10-14 Isaiah 60:1-6

January 11 First Sunday after the Epiphany
Mark 1:4-11 Acts 19:1-7 Ps. 29 Genesis 1:1-5

January 18 Second Sunday after the Epiphany
John 1:43-51 1 Corinthians 6:12-20 Ps. 139:1-6,13-18 1 Samuel 3:1-10 (11-20)

January 25 Third Sunday after the Epiphany
Mark 1:14-20 1 Corinthains 7:29-31 Ps. 62:5-12 Jonah 3:1-5,10

February 1 Fourth Sunday after the Epiphany
Mark 1:29-39 1 Corinthians 8:1-13 Ps. 111 Deuteronomy 18:15-20

February 8 Fifth Sunday after the Epiphany
Mark 1:29-38 1 Corinthians 9:16-23 Ps. 147:1-11,20c Isaiah 40:21-31

February 15 Sixth Sunday after the Epiphany
Mark 1:40-45 1 Corinthians 9:24-27 Ps. 30 2 Kings 5:1-14

February 22 Transfiguration Sunday (Last Sunday before Lent)
Mark 9:2-9 2 Corinthains 4:3-6 Ps. 50:1-6 2 Kings 2:1-12

February 25 Ash Wednesday
Matt. 6:1-6,16-21 2 Cor 5:20b-6:10 Ps 51:1-17 Joel 2:1-2,12-17 (or Is. 58:1-12)

March 1 First Sunday in Lent

March 8 Second Sunday in Lent

March 15 Third Sunday in Lent

March 22 Fourth Sunday in Lent

March 29 Fifth Sunday in Lent (Liturgy of the Psalms)

February 8 2009

Mark 1:29-39

Year B Fifth Sunday after the Epiphany

"Let us go into the neighbouring towns, so that I may proclaim the message there also, for that is what I came out to do" Mk 1:38

Jesus fame has spread. The driving out of demons in the synagogue had created a stir and drawn attention to Jesus miraculous powers. He had been already been proclaiming the good news in Galilee, but it was the miracle that created the stir.

From the synagogue Jesus went to the 'house of Simon and Andrew' (not just Simon's house as in Matthew). It was the family abode. It would have been unusual for Simon's mother-in-law to reside there (unless she had no living sons to care for her), but she was there, and Jesus healed her as well.

At sunset, when the sabbath was over, they came - the sick and demon-possessed = seeking healing. Jesus obliged and 'healed many'. The next morning they came again - but could not find him. His disciples knew what he would be doing and found him in a deserted place, praying.

The needs were great, the people came - but for Jesus it was time to move on. To remain would have seen him trapped by the needs that surrounded. His task was bigger than meeting the physical needs of the 'many' - and so he moved on and his disciples went with him. He continued to proclaim the message throughout Galilee - and along the way exorcised a few demons as well.

Healing and helping are part of our ministry. In Australia The salvation Army has remarkable 'brand recognition' - but it is recognised as one of Australia's leading welfare agencies. People are often surprised to find that we are a church.

What The Salvation Army does is good - but there are times when we may have been trapped by doing what is good, and are failing to pursue what is best. It is a tension that Jesus lived with - and he was able to God's purposes. It is our tension too, and we must continue to both be good news, and to proclaim the good news of the Kingdom of God.

Other themes for exploration:
A pattern of life: ministry, family/friends, God (prayer)
Serving Jesus
Meeting needs (Mk 1:33-34)

February 15 2009

Mark 1:40-45

Year B Sixth Sunday after the Epiphany

I have read this text many times, most often in the context of comparing it with Matthew's account (Matt.8: 1-4) as a teaching exercise for redaction analysis. Matthew chose to omit the reference to Jesus emotions as he responded to the leper. In Mark's gospel, however, we catch a glimpse of Jesus feelings as a dirty, disfigured and possibly disgusting-looking creature approached him.

The presence of a textual variant is recognised in the footnotes of the NRSV, which chooses to translate the Greek as "moved with pity". The NIV translates it as "filled with compassion" (1:41) while Robert Guelich opts for "Being angered" ("Mark 1-8:26" Word Biblical Commentary 34a, Word Books, Dallas 1989, 71) mainly because it is the more difficult reading, even if not widely supported.

As we have begun this walk with Jesus he has already healed many who are sick, and performed an exorcism (for Jesus that's just telling the demons to clear off) in the synagogue. Now he is
confronted by a leper. Those with a skin disease were to be isolated to prevent others being infected. If the skin did not heal they were ultimately to be separated from the community. They
were to live 'outside the camp', remain unkempt, cover the lower part of their face and call out
'unclean, unclean' (Lev 13:45-46).

The man who confronted Jesus took the initiative and approached Jesus. He put himself in the
way, rather than keeping his distance. The dialogue reveals faith in Jesus healing power, and he
was not disappointed.

This brief incident has other interesting aspects to it including the healing man's inability to keep
silent. Maybe that's an evangelical strategy the church could adopt.

But what of Jesus reaction as this leper knelt before him and begged for healing?
Moved with pity or filled with compassion we understand. The sight of suffering evokes that
reaction in most of us - or at last I hope it does. Our hearts go out to those in pain, or those
trapped by forces over which they have no control. Often we wish we could intervene, take away
their pain, offer freedom and restore fullness of life. All too often it is beyond us to do more than
bring a little comfort or momentary ease. Whatever we can do, we should.

Guelich's choice of the minority reading is interesting (and unique amongst the translations I
checked). Why would Jesus be angry? Could it be the interruption to his day, to his plans, to his 'peace and quiet'? I doubt it! I can imagine Jesus being angry about a system that excluded and isolated people. Lepers were separated from normal family, social and religious activities. The disease had taken their health away, and the regulations about their disease excluded them from employment and community. I can picture Jesus indignation and anger about the 'system' that isolated and excluded people.

What is our response to those around us who are suffering? I hope it is compassionate and caring
- but I wonder if we fail to get angry when we should...angry at injustice and abuse, angry at
oppression, angry systems that isolate and exclude, angry at all that is not right in the world.
When it comes to compassion a response is relatively straightforward - we give, help, support,
comfort or encourage. We walk alongside those who are struggling and seek to help them in that
struggle. When it comes to anger at injustice it is much harder to respond - yet action is still needed.

While Guelich's translation is of a minority reading it should still give us cause for reflection - and
perhaps also for action.

February 1 2009

Year B Fourth Sunday After Epiphany

"What is this? A new teaching - with authority!"

Jesus and his newly recruited disciples went to Capernaum. Mark gives no indication how many days they were there, but on the Sabbath Jesus entered the synagogue and taught.

Why Capernaum? This town is on the shore of the Sea of Galilee, and is the location of the house of Simon Peter. They were still in the place where Jesus had called the four disciples. Already he had been preaching in the region and proclaiming the kingdom of God.
No doubt as he entered the synagogue there were many who had heard of his activities in the region, They would have been keen to hear him speak. While Mark does not provide any details about how it was he came to speak we assume he was invited to speak at the synagogue. What those present on that day heard and saw amazed them.


On two occasions in this passage there is reference to the fact of his 'authority'.
As Mark presents this episode we find that Jesus entered the synagogue and began to teach. The very next words are "The people were amazed as his teaching for he taught as one with authority, and not as the teachers of the law" (1:22). All Jesus had done was speak, yet they recognized authority in his words and manner. At this stage in Mark's story Jesus has been affirmed by God in the amazing events of his baptism, experienced the tempting in the desert. and called his disciples. We believe he was around thirty years old, and so there is some life experience as well.

Where did his authority come from?

His upbringing and education alone did not give him authority or it would have been identified many years before.
His baptism certainly established his credentials, as the Son of God on whom (or in whom) the Spirit of God rested - but a spiritual experience alone does not automatically grant authority.
Perhaps it was the combination of these things - to which was added the experience of testing. He had been prepared in the school of life, empowered by the Spirit and been through the fire of testing.
When Jesus spoke it was not an academic exercise in debating the finer points of the law, it was not telling stories obtained from someone else. When Jesus spoke the authority came from who he was, and what he had experienced. He taught as one who had authority.

What the listeners in the synagogue had discerned from his words was then revealed in his actions. Challenged by a man with and evil spirit (what was he doing in the synagogue?) Jesus ordered the spirit out of the man - and it was so. This demonstration of Jesus authority evoked another comment about Jesus authority (1:27), and Mark tells us that the news spread rapidly throughout region.

Where does our spiritual authority come from?
It is not ours by birthright - for not everyone has spiritual authority. It seems to me that this combination of factors - life experience, times of testing, and the work of the Spirit of God in our lives are necessary prerequisites to spiritual authority.
This authority may be something we have - but it will be other people who recognize it in us, not something we seek.

It is for us to live as obedient Christ followers, who seek to know Jesus better day by day. In time others may recognize spiritual authority in us. If they do it will not be because of what we have done, it will be so because of what God has done in us.

A Salvo and the Lectionary

"Is it Army?"

When considering an issue Christians of other traditions might ask the question "Is it Biblical?", while Salvationists would ask "Is it Army?" (Major Dr. Alan Harley, Connections 07).

The very first doctrine of The Salvation Army states "We believe that the Scriptures of the Old and New Testaments were given by inspiration of God, and that they only constitute the Divine rule of Christian faith and practice". With such a statement at the outset of our declarations of faith it would be expected that study of the Word of God and its application to all we do would be a priority for Salvationists.

Unfortunately that does not seem to be the reality for many Salvationists. Within our programs we have Primary and Sunday School, which teach young people the stories of the faith. For those a little older we have Corps Cadets. Beyond that we have no formal program for adults to study and learn the scriptures. Instead we rely on individuals to read and the Bible for themselves, small groups, and Sunday preachments to feed people with the Word of God.

My experience has been that many people (myself included) do not find regular quiet time and study easy, and my observation is that generally Small Groups and Bible Studies are not a strength of most Corps. When we acknowledge that our theological training programs for Officers (ministers) are comparatively basic, and there is no denominational 'preaching plan' it is not surprising that many Salvationists are not well-versed in the Scriptures.

The Salvation Army is faced with the challenge of sound systematic teaching across the movement, so that we connect not only with each other and others, but with God through the Word. This "lectionary log" is an attempt to use tools available in the wider church (the Revised Common Lectionary) as the basis for a systematic examination of the Scriptures over a three year cycle.

It is my hope that over time a Salvationist Lectionary can be developed, that will offer material for Officers, soldiers and friends alike which comes from a Salvation Army perspective and connects with our mission, doctrine, history and practice.

January 25 2009

Year B 3rd Sunday After the Epiphany


Mark 1:14-20

"The time is fulfilled, and the kingdom of God has come near; repent and believe the good news" (1:15)

The prophet had spoken (1:2,3), John had spoken (1:7), and even God had spoken (1:11). Now Jesus speaks - and his ministry begins.

Mark does not worry about the birth narrative that commence the gospels of Matthew and Luke, nor is there any of the cosmic scene setting of the majestic overture in John (Jn 1:1-18). Instead he chooses to begin with a short statement about his writing "The beginning of the good news of Jesus Christ, the Son of God" (1:1) this is what his book, our gospel of Mark, is about - good news.

Before Jesus even makes an appearance in Mark's story he has been endorsed by those who have spoken. The prophetic voices prepare for his coming and introduce John the baptiser. This Elijah figure prepares us for 'one more powerful' whose sandals John is not worthy to tie. Yet it is to John that Jesus comes, and without the discussion about status that Matthew includes, it is this unworthy servant who baptises Jesus. Confirmation of Jesus worth and status is given by God in the baptismal event. God breaks in, the heavens open, the Spirit descends like a dove, and the divine voice speaks words of affirmation (1:10-11).

Spiritual affirmation is followed by a time of testing (1:12,13) and then Jesus begins his ministry. He proclaims the 'good news of God' in Galilee.

Without explanation, without defining his terms, Mark uses 'good news' three times (1:1,14,15) - it is the good news of Jesus Christ, the good news of God and then there is a call to 'believe the good news'. For Mark and his readers this phrase was pregnant with meaning - it was to the followers of Jesus what the 'kingdom of God' was to the Jews. It carried its own history and understanding, and created its own expectation. Words are vessels that carry ideas and meaning - and ore often "filled with expereince that overflows the vessels" (Fromm, "The Essential Fromm: Life Between Having and Being", 62). I wonder what meanings the words 'good news' carry for you!

'Good news' for one is not always understood as good news for another. The family that thinks clear skies and sunny days in winter stands in contrast to the farmer for whom good news would be days of drenching rain at that time. And what is not seen as 'good news' in the present moment may well prove to be so in the long run. A young friend lost his job in a corporate restructure. That redundancy was the catalyst for study, a satisfying new career, and the opening of doors into an area where his compassion and caring nature is expressed daily in healing ministries. Not good news at the time, but ultimately very good news. WAS God in that? Yes, absolutely Yes.

It is the ultimate good news that we seek - and Jesus came proclaiming the 'good news' and the 'kingdom of God'. What is Mark's good news? Jesus himself, and the ushering in of the kingdom of God - they are good news.

After this brief summary statement about the commencement of Jesus activities the first disciples are called - Simon and his brother Andrew. We see them as simple fisherman, and they were, but the were also small businessmen really. Their response is immediate - they left their nets and followed him (1:18). James and John are next. They, too, leave their nets and follow (1:20).

The gospels are about real people -and rarely, if ever, would someone leave everything and tag along with an unknown stranger. I suspect that Jesus reputation had preceded him, and Mark's lack of time indicators masks what may have been significant period of time, time that allowed Jesus reputation to build, and to reach their ears.

Even so for these four fishermen to leave their daily tasks and join this itinerant preacher was a huge step.

I said I would follow Jesus when I was a 15 year old. It meant a commitment of my life to him. It did not mean leaving home, family and friends at that time.
I said I would follow Jesus as an 18 year old. It meant being available to him so that my life would be used in his service, wherever and whenever. It did not mean leaving home, family and friends at that time.
Saying 'yes' to Jesus was easy compared to the responses of those first four disciples. I still try to say 'yes' to Jesus - I still follow him - and while my life has involved a great deal of change I am yet to experience the great upheaval of those four. Maybe, just maybe,they did not consider it hard either, because they were responding to what God was saying to them.
From the outside it might look hard. On the inside it is just following Jesus, experiencing the good news of Jesus, and living in the Kingdom of God.

Discipleship in the gospel of Mark is about following Jesus. As you read this gospel consider what it meant for those Jesus called to be with him, and ask "What does it mean for me as I follow Jesus in my time and my place?"