Wednesday, April 30, 2014

 Commentary on John 15:1-11

Jesus has one Last Supper with his friends before facing his inevitable arrest and execution.  Time is running out as he chooses the words he wants to say to them – the last time he has a chance to teach or explain who he is, where he is going and who his disciples are in relation to him

He must convince them that they too have the power to continue in his place, they too will be filled with the Spirit and will be able to do what he does – in his name.  The urgency of the moment begins well back in Chapter 13 where Jesus tells the disciples to “love one another” and builds to his great prayer for the disciples in Chapter 17.

John 15: “I am the vine and you are the branches.”

This is the theme of the painting that hangs in the lower parish hall at St. John’s.  In that picture, I connect the risen Jesus to the Beatitudes using the images of light turning to vines, binding all into one.  Blessed are they who do these things….  

I imagine Jesus, reclining at the Last Supper on pillows and sharing the food with his friends.  I see the bread dipped in various sauces: I see the wine – a bowl of fruit.  The disciples struggle with the news that they will be left alone without their teacher.  Perhaps Jesus holds up a handful of grapes.  He says: “I am the vine; you are the branches.”  Then, he explains how he will always be alive in them.

An unattached branch withers and dies.  It goes into the fire.  Likewise, a living branch is pruned (cared for by the Gardener) – to provide maximum yield.  And such nurtured branches bear much good fruit.  Perhaps conscience – that small voice we hear from time to time is the Gardiner ‘pruning’ us…  

Jesus explains that as long as they have his WORDS inside, his disciples remain attached to him, no matter where his body may go.  And with his SPIRIT to remind them, they will not take a wrong turn.  Their witness will continue as alive as those living and nurtured branches.  It’s a perfect image of spiritual connection.

Jesus reminds them that as God has loved him, he in turn loves them.  All they have to do is ‘abide in his love’.  But, they must keep his commandments as Jesus has kept his Father’s commandments.  He promises that if they follow this path, their joy will be great.  Reading the words centuries later, we too hope for that joy.  

But the commandments of Jesus prove to be a daily challenge: Love your enemies; do good to those who hate you; turn the other cheek; do unto others as you would have them do unto you.  It’s a long set of rules for simple fishermen to remember.

In the next two verses – 12 - 13, Jesus simplifies it all for his friends –

“Love others as I have loved you.”

He even declares, in grim foreshadowing - how far that love could go… 

“Greater love has no man than this, that a man lay down his life for his friends.”

In John 15, the writer describes a brilliant teacher, moments before his own death, summoning catchphrases that will be remembered for the rest of our lives – and for all time.

- Peter Mansell  Lent, 2014

Tuesday, April 29, 2014

Tuesday, April 29, 2014

1 Peter 1:13-25

You Shall be Holy, For I am Holy, or, You Have to Model Yourself on Someone

Like many others, the life and writings of the twentieth century monk-author-social critic-poet-peace activist-mystic-hermit-celebrity Thomas Merton have been an important part of my spiritual nourishment. For some, Merton’s writings can be a bit esoteric. For others, he comes across as sentimental and/or sentimentalized. But those who like him... really like him. 

Thomas Merton

Merton was a smart guy, who attended Columbia University in New York, with a bunch of other smart, bohemian friends. Eventually he felt a calling to commit himself to the Church. He was rejected by the Franciscans, who I think saw him as a mired too deeply in a life of sin, but  he was, thankfully, welcomed by the Cistercian order. 

One day the young Merton was discussing his faith with his best friend Robert Lax (a wonderful poet and interesting figure in his own right). Lax asked Merton about his goals as a convert. Merton was stunned by the question, and humbly said something about just trying to be a good Catholic. Lax wasn’t pleased with that answer, and instead challenged Merton to aim to be a saint. That was quite a dare, not to mention difficult feat, thought Merton! But Lax was unmoved, and claimed that to become a saint, one simply had to, basically, set out to become one. Try your best. 

Robert Lax

Today’s reading from the First Letter of Peter seems to come off in a similarly casual way, quoting God’s command in Leviticus to “be holy, for I am holy.” Okay, dummies: get your acts together. Do better. Be holy, you know, because God is. But, for me at least, it’s a lot easier on the page, in the abstract, than in real life!

I think the key to make any sense of this is in verse 21: “Through him you have come to trust in God, who raised him from the dead and gave him glory, so that your faith and hope are set on God.” At the core of our lives is our trust in God. This is the source of our energy, our motivation, our desires. We don’t begin living a holy life through our own power, but through the power of God working within us. 

Merton, for many, is in some sense, a saint. Part of his attraction is that he was very human, full of imperfections. Yet, his life was one that revolved around prayer, the sacraments, the proclamation of the Gospel, and a love for people and creation. Might we consider this a holy life? Is that what makes a saint? Maybe. And maybe we can find some encouragement in that.

- Matthew Kieswetter

Monday April 28, 2014

         

2 Timothy 4:1-11

In St. Paul's letter to Timothy, who was a pastor at the church in Ephesus, we read words of encouragement and warning:  "I solemnly urge you (Timothy):  proclaim the message. . . .The time is coming when people will not put up with sound doctrine, but having itching ears they will accumulate for themselves teachers to suit their own desires, and will turn away from listening to the truth and wander away to myths. 

But what is doctrine, anyway?  I'm told that the Greek word translated as "doctrine" - the one that is found in the pastoral letters to individuals and congregations in our New Testament - means the "act of teaching or that which is taught".  In the Christian scriptures doctrine seems to mean the teachings about the significance of Jesus' life, death, and resurrection.   And that body of teaching develops throughout the pastoral letters and continues to develop!  As David Neff says, "Truth is eternal, but the language of truth - precisely what believers believe, how they summarize it, and what dimensions they emphasize - changes.  Doctrine is conditioned by events and movements." from Who Defines Doctrine, Christianity Today, April 3, 2013.

But if doctrine develops and changes - as it clearly does - and our personal understanding of Christian teachings also develops and matures - as it hopefully does - how can I or anyone else know whether we are following "sound doctrine" or "wandering away to myths"?  

The best advice I have received is that as the church and as individuals we need to pray, study, research, and experience and reflect on life together.  As new doctrine and understanding develop we need to test it out together, and with God's grace, we will grow in our collective understanding of the importance of Jesus' life, death and resurrection and all that means as we are transformed into people who are more Christ-like in our relationships with God, each other, and the world God created.

In the meantime, we need to be humble about the limits of our understanding.  As St. Paul says in his letter to the church in Corinth, "we know only in part . . . for now we see in a mirror, dimly, but then we will see face to face".

As you look back over your Christian journey, how has your understanding of the importance of Jesus' life, death and resurrection changed?  What has that meant for you?

Marilyn Malton

Sunday, April 27, 2014

Sunday, April 27, 2014
Isaiah 43:8-13

“You are my witnesses, says the Lord, and my servant whom I have chosen, so that you may know and believe me and understand that I am he.” Is. 43.10

When we think of the word ‘witness’, often the image that comes to mind is that of a court room where witnesses are ‘chosen’ in order that the lawyer for one side or the other is able to make the best possible case for their client. 

In a sense, we too are called to be witnesses for God and for the gospel. We are called to tell our story to others, to share what we’ve seen and experienced in our lives and to testify to how God has and is acting in our every day existence. 

What better time to open that conversation than during the Easter season when people around us are questioning why we do what we do for these holidays, why we celebrate for 50 days, what the fuss is all about. What better opportunity will we encounter to exclaim and proclaim what the risen Christ has done for us personally to move into conversation about how His death and resurrection can change lives, ours and of those we meet along our journey.

- Rev'd Sharla Ciupak
Assistant Curate and Youth Pastor
Church of the Holy Saviour and All Saints' Anglican Church

Sat. April 26: 2 Cor 4:16 - 5:10

April 26 2014

2 Corinthians 4:16 - 5:10

Reading the section before this, it is obvious that the early followers of Jesus have been having a hard time: trial and torture, mockery and murder!  A natural reaction would be to hide, or to run away, to abandon this Way that doesn’t bring happiness or success.  Paul tells the Corinthians why he and others are not giving up.

Even though on the outside it often looks like things are falling apart on us, on the inside, where God is making new life, not a day goes by without his unfolding grace. (The Message 4:16)

While I have not experienced extreme persecution such as they did, certainly there have been times when it has seemed like everything was falling apart - sometimes I felt like the only building left standing in a bombed out city.  All I could see was brokenness, despair, pain, loss. Certainly true when Stewart died. Those feelings are real.  At the same time, God’s grace was unfolding day by day.  His gifts to me included the friendship and support of the St. John’s community.  I KNEW I was being prayed for and loved every day - I did not always feel it, but I knew it.  The challenge is to look for the ways that God is making new life within us every day, even when the life we live on the outside is being stripped away or beaten up.  

Paul reminds us that what God has in store for us is also what he is giving us daily: The Spirit of God whets our appetites by giving us a taste of what’s ahead.  He puts a little of heaven in our hearts so that we’ll never settle for less. (5:7)  Jesus also said that the kingdom of heaven was within us; his Spirit, given at baptism, grows in us, drawing us ever closer to himself, growing us more into the image of God.

Things are not always what they seem: I am called to look for God’s hand, God’s Spirit, God at work in me, in spite of or because of the circumstances that surround me.  Seeing that as the biggest reality will enable me, like Paul, to live with such good cheer. 

This reminds me too of the story of Peter walking on the water to meet Jesus: the waters did not calm down or go away, but as long as Peter kept his eyes and his focus on Jesus, he could walk in safety.  I too can choose what to look at, what to see, where to put my focus, how to walk.  

Blessings

Ann Kelland

Friday, April 25, 2014

April 25, 2014 

Daniel 12:1-4, 13  (Everlasting Life?)

The Book of Daniel was likely written in the time of Antiochus IV Epiphanes, between 168 and 165 BCE, relating stories of Daniel under the Babylonian and Median kings in the first part Ch 1-6, and also four visions in the remaining part Chapters 7-12,  related by Daniel . Today's  excerpt is at the end of the book , concluding with a statement that a time of troubles is still to follow , such as never has been, but Michael stands up * to support God's people and to say that many of those sleeping shall awake in a time ahead, some to everlasting life v1-2. This may be viewed as an early understanding of resurrection, at least for some. The vision concludes (v4 ) that meantime for those who are wise, they will spend their time going in all directions to seek guidance in order to that knowledge should increase.  V13 is a verse that has been omitted by Greek versions of the text and perhaps is not in the original texts (Peake's Commentary on the Bible), but the gist of it suggests that Daniel is being told by Michael to not be concerned about details, rest in the knowledge that he is in God's hands, and that should be sufficent. (He needed to recall the implications of v1&2!)

The question of Resurrection is at the heart of  the Christian Gospel and currently  runs the gamut among  Christians ... from literal to allegorical understandings. It seems to me that God speaks to us in many guises and Holy Presence can be  common ground for both  seekers and for all those of faith, both within and without the Church community. In an age when many live lives knowingly with (or without) an existential awareness, such folk  can still be open to a sense of the "Holy", within and transforming Time & Space, and yet also Beyond. Such  awareness can also find understanding and a place for communion, and if need be, in participating (transcending) beyond the limits of this earthly life. Perhaps the message of Michael to Daniel resonates to our age. And maybe, maybe,  I'm reclaiming a sense of celtic Christian Spirituality!

 -The Ven. Ken Cardwell

*(Michael is mentioned three times in the Book of Daniel, once as a "great prince who stands up for the children of your people". The idea that Michael was the advocate of the Jews became so prevalent  in spite of the rabbinical prohibition against appealing to angels as intermediaries between God and his people )

Thursday April 24, 2014

Christ Rising, bronze statue
by Frederick Hart, 1998

1 Corinthians Chapter 15 is all about death and resurrection - something we have spending much time reflecting on in the church in the last few weeks. The folks in the church at Corinth had many questions about resurrection: does it exist, how are the dead raised, what is a resurrected body like?  St. Paul uses many different forms of argument to convince the Corinthian church that believers will be raised from the dead.  In today's reading we hear his analogy argument.  Just as seeds die and new body grows out of the earth, and just as there are earthly and heavenly bodies, so too our earthly bodies will die and become a kind of heavenly body.

The great 50 Days of the Easter Season are a time to continue reflecting on the mysteries of Christ's death and resurrection.  What questions do you have?  What images or pictures of resurrection do you find helpful?

Marilyn Malton

Wednesday, April 23, 2014

Wednesday, April 23, 2014

1 Corinthians 15:30-41

My dad gave me an article when I was small about different scientists and their differing beliefs in God. The newest, youngest scientists rejected God, believing that everything could be explained by science. But the scientists who were older and had studied far more, professed an immense faith in God, because, with all that they had seen, the world was too magnificent to be a simple accident of creation. When I see pictures taken from the depths of space I, too, am struck by the immensity and inexplicability of the universe; how can you not be awed by it, and how can you not say “God is here.”

There is a magnificent choral anthem by English composer, Jonathan Dove, using text from Amos 5:8 and Psalm 139, that encompasses, for me, the incredible universe. The anthem is called “Seek Him That Maketh The Seven Stars,” and I hear in it a relentless longing for the beyond. I have a picture in my mind of a wanderer who is searching for God, going from star to star to star, and venturing deeper into space, knowing that God will never be found, but mesmerized by the ever-greater glory of each new discovery.

In this passage of Paul’s letter, he chastises those who think that resurrection can be logically explained and contained. Resurrection, he writes, cannot be measured by comparing it to human life. Just as space cannot be contained and fully explained by pure science. The deeper we go, and the more we wander, the more we understand awe and faith; it does not matter why something is. The scientists who believed in God did not abandon science, because God does not replace science. God, instead, pushes them to venture beyond the distinction between fact and fiction to a place where it is okay for some things to simply be unknown.

-Josh Zentner-Barrett

Tues. April 22 - Mark 16:9-20

Tuesday, 22 April, 2014

Mark 16:9-20

Modern translations usually omit the passage for today or consign it to a footnote with the remark that it does not appear in the most ancient and reliable manuscripts.  Mark’s Gospel may have originally included some other ending that was lost very early, or perhaps Mark always intended to finish his Gospel abruptly after 16:8, affirming the Resurrection but leaving out any reports of post-Resurrection appearances of Jesus.  We have no way of knowing.  But there are good reasons for thinking that 16:9-20 are not in the original text, that instead some later scribe decided to “complete” the Gospel by inserting this section.

First is the external evidence:  Verses 9-20 do not appear in the early manuscripts, so it is likely they were written later.  There is also a shorter alternative ending, and this one too does not appear to be original.  Some late manuscripts have the two mixed together.

Next is the question, “Does this section fit?”  It doesn’t seem to.  Mark has already affirmed the Resurrection in the preceding paragraph, and it’s not his custom to repeat himself, as verse 9 does.  The writing style of this last section seems quite different from the rest of the Gospel.  It’s a rather flat listing of events and teachings, in contrast to the rapid-moving stories full of interesting details that characterize Mark.  Almost everything in the section appears either in Matthew or Luke, so it looks like the author is familiar with those two Gospels, implying that Mark was written later, and most scholars believe Mark is the first of the Gospels to be written.

Notice how the Resurrection appearances in this section seem to contradict details from elsewhere.  Mark 16:1 has two women who came early and discovered the empty tomb; out of astonishment and fear (v. 8), they said nothing to anyone.  But the added section has only Mary Magdalene, and she isn’t silent.  The author of this section says repeatedly that the disciples would not believe, opposite to what the Gospels say.  Far from rebuking the disciples (v. 14), the risen Jesus in other accounts is gracious with them, even with Thomas, who refused to believe until he saw the risen Jesus for himself (John 20:24-29).

This section subtly shifts meaning from other accounts.  The miraculous signs in v. 18 are stated as characterizing all believers, and some groups have run off into harmful extremism because of this, not taking the whole scriptural account into consideration.  I think of the snake-handling sects who “prove” their faith in God by handling dangerous poisonous snakes, as stated in v. 18.  Yes, Acts 28:3-6 tells of a poisonous viper that fastened onto Paul’s hand, but he shook it off and suffered no harm.  Paul didn’t grab the viper deliberately or try to prove his faith; it was an accident.  The snake handlers’ actions are reminiscent of the temptation of Jesus (Matt. 4:5-7) where the devil told Jesus to throw himself off the pinnacle of the Temple, and Jesus refused, replying, “You shall not put the Lord your God to the test.”

In spite of all this, this section can still prompt us in our discipleship.  Would the risen Jesus rebuke us for our unbelief and hardness of heart?  And how about the fascinating challenge in v. 15 to proclaim the Gospel – the good news of Jesus Christ – not just to people but to the whole creation?  What would it mean to bring the Good News to all the creatures of land and sea and air, to the Earth itself, to all the heavenly bodies too?  Do we need to change how we live as well as what we say?

-- Robert Kruse

Easter Monday - "He is not here"

Monday, April 21, 2014

Mark 16:1-8 

     Robert will write more thoroughly about the ending of Mark’s gospel, so today I’ll just share a couple of thoughts on this passage. Today's passage is the ending of Mark's gospel as found in our most reliable manuscripts. If we accept or consider it as the original ending of the gospel it is notable for its abruptness. This, I suppose is in line with the rest of the gospel’s tone, which is very fast-paced and even frantic, with its recurring use of the word “immediately” that often serves to tie stories together.

     So today we have an empty tomb, a messenger from God, the reassurance that Jesus has been raised, and the instruction to spread the word. The gospels of Matthew and Luke share Mark’s wording: “he is not here” (16:6). This is the message of the story for me; that the sadness and finality that we expected has been overcome by God. In today’s story we do not have a glorious vision of the risen Lord, or a shared meal on the beach, or the examination of his wounds. We must rely on our possibly fleeting, confusing, and alarming experience, and the testimony of others. 

      Matthew’s gospel tells us that they left the tomb quickly, running to inform the disciples. Luke’s account seems to imply that the fear of the witnesses subsides, and they go to the apostles to spread the message of the empty tomb. Our passage in Mark, however, is quite a bit different: “they said nothing to anyone, for they were afraid” (16:8). It’s no wonder that the early Church may have seen this ending as unsatisfactory. But for many of us today, the terseness and ambiguity of this ending speaks in some way to our own experience. 

     Even with our doubts, fears, insecurities, and sometimes unsatisfied rational minds, I hope that we can cling to the message that he is not here, in the tomb. He has been raised and he goes before us.

-Matthew Kieswetter 

EASTER SUNDAY!

Easter Sunday

Luke 24:13-49

The Easter morning experience at the Garden Tomb is not the only moment of the day when Jesus reveals himself in his risen glory. St Luke presents two other points of the day when the presence of Jesus is palpable and real. Jesus ‎is not a figment in the imagination of those who knew him well and witnessed his earthly ministry. Jesus is risen!

Many people find the Road to Emmaus Story to be a telling moment as Jesus is presented spending time with‎ his disciples. Not recognizing him , they walk with him and listen to him reflect on the way in which the life story of the Messiah fulfills the prophetic words of Scripture. It is when Jesus breaks bread with his two disciples that the recognize him and feel compelled to rush back to Jerusalem to tell their friends. 

The next appearance of the Risen Jesus creates an opportunity for celebration and causes questions to be asked. By consuming some fish in their midst, Jesus helps his Disciples to realize that he has truly risen from the dead.

In each of these Resurrection experiences, Jesus spend time reminding his Disciples of their story of faith. He reminds them of the way in which God has been faithful. God's love has been constant. God's  presence has been a reality, even when God's people were facing great trials within the experience of exile.

At St John's, during Lent 2014, we have been reflecting on the theme, " Knowing Our Story - Sharing Our Faith". The Easter Resurrection Appearances which are included in today's reading from St Luke's Gospel create the framework for our approach to the future ministry which we share. We experience living a life filled with meaning when we know our Story through personal devotion and corporate worship. Through Word and Sacrament we are empowered for daily life.  Building on that foundation we live lives that respond to the opportunities to share our Faith each day.

As we have sought to use our Lenten Pilgrimage as a time of personal growth and renewal, I invite you to continue use each day of your life to Know your Story and to Share your Faith when you have the opportunity to do so.

Hallelujah! Christ is risen!

The Lord is Risen Indeed. Hallelujah! 

- The Reverend Canon Christopher Pratt

Sadao Watanabe - The Morning of the Resurrection

HOLY SATURDAY

Saturday, April 19, 2014

Romans 8:1-11

Has a zealous person ever asked you if you were ‘saved?’ 

This portion of Paul’s great letter to the Christians in Rome, along with our position between the momentous deed of Good Friday and the great event of the Lord’s Day, give us a moment to contemplate the great mystery of salvation in Christ. 

I share with you a piece from the theologian George Caird. 

There is a story told of a former Bishop of Durham that he was accosted one day by a member of the Salvation Army, who asked him: 'Are you saved?' to which the bishop replied: ‘That depends on whether you mean sotheis, sozomenos, or sesomenos. If you mean sotheis, undoubtedly; if you mean sozomenos,  I trust so; if you mean sesomenos, certainly not.’  

Sotheis is an aorist participle, denoting a single act in the past, and it refers either to the finished work of Christ on the Cross or to the baptism in which the Christian has once for all embraced his salvation. 

Sozomenos is a present participle, and describes an ongoing process of salvation, the journey of the Christian from the City of Destruction — or, perhaps we should say, from the Cross, where he felt the burden of sin slip from his shoulders — to the gates of the Celestial City.  

Sesomenos is a perfect participle, and designates a final consummation, the sounding of the trumpets on the other side, the disclosing of the salvation which is ready to be revealed at the last time.  

We may, then, paraphrase the bishop’s answer as follows: if you mean ‘Did Christ die for me?’, undoubtedly; if you mean ‘Are my feet firmly set upon the highway of salvation?’, I trust so; but if you mean ‘Am I safe home in the blest kingdoms meek of joy and love?’, certainly not.  

This story perfectly illustrates the threefold character of the New Testament doctrine of salvation.

• G. B. Caird, Principalities and Powers (1956), 80-81. 

Today’s reading, in just eleven verses, speaks to the three-fold character of salvation. 

1)

“For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.” (8:2)

2)

“...those who live according to the Spirit set their minds on the things of the Spirit.” (8:5)

“But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness.” (8:10)

3)

“If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.” (8:11)

- Matthew Kieswetter

GOOD FRIDAY

Friday April 18, 2014  
John 13:36-38

Today – Good Friday - the most solemn day of the Christian Church year, we read a very short dialogue between Jesus and Simon Peter, his disciple.  This part of John’s gospel account is often called the “Farewell Discourse”.  In these chapters, Jesus is preparing his friends and followers for his imminent death.  On their part, this is news that they neither understand, nor want to hear.  Peter, ever impetuous, ever speaking first and thinking later, blurts out that he would give up his life for Jesus, so he surely should be able to accompany him wherever he is going.  Jesus’ response is abrupt but honest, cutting to the heart of the issue – “Will you lay down your life for me?  I tell you, before the cock crows, you will have denied me three times.”

On this day, when we contemplate the cross on which Jesus died, perhaps in church, or in whatever way we choose, we might do well to clarify for ourselves how we have, and might continue to deny Jesus.   

                        When I survey the wondrous cross

                        on which the Prince of glory died,

                        my richest gain I count but loss,

                        and pour contempt on all my pride.

                                                            - Isaac Watts (1674-1748)

- The Reverend Paul Kett

Thursday, April 17, 2014

Thursday, April 17, 2014

1 Corinthians 10:14-17; 11:27-32

     The letters that Paul wrote are primary documents in that they come to us pretty much unaltered from the time of their writing. That is to say that Paul is writing to his contemporaries about situations that were current to them at the time. The Gospels, though describing events from the 30s, were probably written in the 70s or later. Writings of Paul such as today's, written around the 50s, describe events of the same moment in time. They give us an intimate glimpse into the life of the early Church.

     So what can these readings tell us about the Eucharist, which is so important to the Christian life? Here are a few thoughts:

     - There seem to have been disagreements within the community regarding the meaning of the Eucharist. (Such disagreements would keep coming up in the history of the Church!)

     - The cup of wine is described as having been blessed. This is more than an ordinary meal. As such, it is treated with great (or even grave) seriousness. Self-examination is necessary in order to share in the meal worthily. Think of some of the ways in which we prepare for the Eucharist: we examine our consciences and confess our sins; the sharing of the peace further reflects our reconciliation with God and with each other; the presiding priest washes his or her hands.

     - While the eating and drinking of the bread and wine is important, another significant aspect is the breaking up and sharing of the bread. One bread, one people. Powerful symbol! Maybe we should consider using a real loaf in our liturgy, in order to more fully retain this symbolism. (I've had some recipes sitting on my desk for a couple of years, so one of these Sundays it will probably happen!)

     - In verses 27 to 30 Paul seems very serious. Even physical ailments are explained as having resulting from unworthy reception of Communion. We may not have a complete understanding of the details Paul is referring to, but it should prompt us to approach the table of our Lord with great solemnity.

     - Although the Eucharist is depicted as more than an ordinary meal, it is perhaps significant to note that the consecrated (to use our word) wine and bread, paradoxically, are still referred to as the "cup" and "bread." This has been raised by Reformers who argued against the doctrine of Transubstantiation, which basically says that the bread, in becoming the body of Christ, ceases to be bread, in its deepest essence. This is not necessarily saying that the bread is just bread. The reading presents this mysterious occurrence wherein the bread and wine remaining bread and wine while also becoming the body and blood of Christ. This is in line with our definition of a sacrament as an outward and visible sign of an inward and spiritual grace.

     I personally appreciate that in our Anglican tradition we maintain the presence of Christ in a special way, while not trying to explain it too precisely.

     Much has been written over the years about the Eucharist, and the different interpretations of it. A quick Google search will probably reveal a lot of information on the many different views. There was great diversity, even among the Reformers. Our own Thomas Cranmer, the architect of the Book of Common Prayer, is particularly enigmatic. What are your own views? What interpretation is most convincing for you. Did today's readings from 1 Corinthians challenge your perspective? What will be going on in your mind or heart in the moments leading up to the next time you receive the Blessed Sacrament?

- Matthew Kieswetter  

    

Wednesday April 16

2 Corinthians 1:23-2:11.  It seems that St. Paul wrote often to the congregation he founded in the city of Corinth.  In the first letter we have in our bible, although not the first letter Paul wrote to them, he urges the congregation to unity and love in the midst of many disputes.  Today we begin looking at the second letter in our bible to the congregation in Corinth.

In between the two letters, Paul had made a second visit to the city, a visit he calls "painful". He refers to another letter he sent them, a "letter of tears" he wrote "out of much distress and anguish of heart".  He'd hoped they'd understand how much he loved them.

Love, pain, misunderstandings, questions about Paul's motives and authority, ostracism of community members, discouragement, pleas for forgiveness . . . and tears.

Disputes in the church continue:  some are interpersonal, some revolve around issues.  What catches our attention?  What do we ignore that perhaps needs attention?  And in all of this, how are we being shaped by the gospel both as individuals and as communities?  How is the Gospel calling us to love in the midst of pain, hurt, and misunderstanding;  how is gospel calling us to reconciliation?

Marilyn Malton

Tuesday, April 15, 2014

Tuesday, April 15, 2014

Lamentations 1:17-22

“Zion stretches our her hands, but there is no one to comfort her...”

I recently overheard some university students having a passionate conversation about suffering in the world. “Everything happens for a reason,” one student insisted. While the other students had differing perspectives, they all agreed with this basic premise: whatever happens, no matter how tragic or evil, must have a rational explanation.

            We see that ancient belief strongly represented in today’s reading.  The Israelites had been conquered by the invading Assyrian empire and had been re-settled in the land of Babylon. Lamentations is the grief-stricken work of a downtrodden people trying to understand how they ended up under the heel of the world’s shoe and why they felt so abandoned by God. In fact, the most important question in Lamentations is not “Why are we suffering?” but “Where is God?” The author ultimately finds God as the one who metes out well-deserved punishment.

For many, even now, imagining God like that provides necessary comfort. On the one hand, you get a rational explanation for your suffering: “I have messed up and I’m being punished.” And on the other hand, you are assured that you haven’t been abandoned by God: “God is right here correcting and disciplining me.”

            The belief that all tragedies can be explained, and including God in the explanation, is a seductive idea. The logic does work at a basic level. “You reap what you sow,” is true in many cases. A life of self-destructive behaviors leads naturally to self-destruction.

            What is more difficult to rationalize is the harvest one reaps that one did not sow. Does an abused child deserve the abuse? Does a rape victim deserve the attack? We may find ourselves asking: “What did I possibly do to deserve this?” Maybe there isn’t anything you did do. Maybe there is no reason. Our minds and our hearts shudder in the face of this truth.       

    

But where is God? If there is no logical reason for some of the suffering in our world, where is God in it all?

As we enter Holy Week we are asked to contemplate Jesus’ own suffering. Our mind craves answers for the absurdity of these events. The most common way to explain this tragedy is to assume that Jesus willingly undertook the punishment of cosmic justice for us: “Jesus paid a debt he did not owe to satisfy a debt we could not pay,” is one pithy saying prevalent in some forms of Christian piety. And yet, the idea of a vengeful God channeling cosmic punishment on Jesus for us is an idea that does not work and is not necessary.

            More helpful to me and more faithful to the best of the Christian tradition is to affirm that God’s mission through Christ is to take the Spirit of love into every place where there is no love, including places of tragedy and violent resistance. Human societies are good at excluding many of its members. Jesus showed love by pulling the marginalized into the center. We are good at holding the suffering amongst us at arm’s length: close enough to offer charity but too far for genuine relationship. Jesus showed love by befriending the friendless. We are especially good at marginalizing our own pain, refusing to accept our inherent vulnerability and fragility. Jesus took the Spirit of love into the very place of his own suffering and death.

            I imagine a conversation between Jesus and his Jewish ancestors. He sits and weeps with them by the rivers of Babylon. I cannot explain the tragedy of this exile, he might say. I can assure you that this is not God’s way. I will show you God’s way. Even here, even now, how can we working together, take God’s love where it has never been before?  

-David Shumaker

Monday, April 14, 2014

Monday, 14 April, 2014

Mark 11:12-25

Today’s Bible reading is quite a puzzle.  At first glance, Jesus appears unfair.  It wasn’t the season for figs, so why did Jesus curse the poor fig tree for having no fruit?  In the Temple, Jesus upset everything, animals running around, customers and merchants driven out, money spilled on the floor.  What is going on?  Why is Jesus acting so out of character?  Why is he who healed and restored so many people now causing damage?

To solve our puzzle, we must examine the text more carefully, consider its context and references, and compare it with other relevant parts of the Bible.  

First, in the dialogue between Jesus and the disciples the second morning (vv. 20-25), there’s one little word, often overlooked, that gives us a big hint.  It’s the word “this.”  When we say “faith can move mountains,” we are throwing the word away and misquoting Jesus.  Jesus doesn’t say “mountains”; he says “this mountain.” We need to discover what specific mountain Jesus had in mind.  

Both the text and geography give us clues.  The dialogue came while Jesus and his disciples were going from Bethany (where they spent the night) to Jerusalem. The highest, most prominent part of Jerusalem visible from all over that area is Temple Mount.  It seems likely that Jesus is referring to Temple Mount.  He may be using this fig-tree puzzle to predict the destruction of the Temple that stood there proudly. 

Interesting perhaps, but I for one don’t find this observation to be adequate evidence of what the puzzle means.  Mark keeps us waiting.

In his next chapter (11:27-12:41) Mark recounts a long series of events and dialogues Jesus had with various groups (not his disciples).  It appears these all come later on that same day the fig tree was found withered.  Mark leaves us all through chapter 12 to stew over what our puzzle really means, as perhaps Jesus left his disciples to stew over it all that day.  Finally, at the end of the day (12:43-44), Jesus called his disciples together.  First he commended the widow who was so generous with her meagre income, showing such great faith in God (echoes of the earlier dialogue).  Then, as they were leaving the Temple (13:1-2), one disciple admiring its magnificence, Jesus remarked, “Do you see these great buildings?  There will not be left here one stone upon another that will not be thrown down.”  Thus Jesus does predict the Temple’s destruction, and it’s now looking quite likely that “this mountain into the sea” does refer to this calamity.

If we stop here, however, we are left with big questions of “why this destruction?” and parts of the dialogue don’t quite seem to fit.  Let’s now look at 11:15-18, the story often called “Cleansing the Temple.” We tend to think Jesus was trying to reform the Temple practice, get rid of the improper commerce, and put things right.  Not true:  We’ll find that his biblical references make it certain that Jesus was not announcing reform, but destruction of the Temple.  

Jesus first quotes from Isaiah 56:7, “My house shall be called a house of prayer for all nations.”  This is part of Isaiah’s beautiful prophecy (56:1-8) of God’s intention for the Temple to be the place where foreigners, the excluded, the outcasts would be fully welcomed, where their offerings would be accepted at God’s altar.  There’s nothing here about a peripheral “court of the Gentiles”; all worshippers are equal.  What a wonderful intention for the Temple, uniting all nations in prayer and worship!

Then Jesus quotes Jeremiah 7:11, “but you have made it a den of robbers.”  The context (Jer. 7:12-15) spells out clearly what will happen.  God tells the people, “Go now to my place that was in Shiloh … and see what I did to it because of the evil of my people Israel.… I will do to the house that is called by my name [the Temple], and in which you trust, … as I did to Shiloh.  And I will cast you out of my sight.” There’s no reform of Temple worship here; it is destruction.  The story of Shiloh appears in 1 Samuel 4, and it is frightening.  Read it to learn the story.

It may be helpful to note that Jesus’ action in the Temple is one of the few events in Jesus’ life recorded in all four Gospels.  Matthew 21:12-27 starts with the ruckus in the Temple, then the fig tree, then Jesus’ discussion with the Temple rulers.  Mark 11:12-33 divides the story of the fig tree into two days, and also separates the action in the Temple from the discussion with its rulers.  Luke 19:45 is a brief statement of the Temple ruckus, with no mention of the fig tree, but with the prediction “not one stone upon another” just before.  John 2:13-22 places the Temple action much earlier in Jesus’ ministry than do the synoptic Gospels and includes different content.  In John 2:19, Jesus says, “Destroy this temple, and in three days I will raise it up.”—a saying used by all four Evangelists, usually quoted as evidence against Jesus on trial and as denunciation on the cross.  The author tells us in v. 21 that Jesus was speaking about the temple of his body (and thus about his death and resurrection).

I wonder if Jesus had this saying in mind during his dialogue with the disciples about the fig tree.  In this saying, Jesus identifies his own death, the destruction of his body, with the destruction of the Temple.  In predicting the Resurrection, the saying also points (see esp. Mark 14:58) to our new “house not made with hands, eternal in the heavens” (2 Cor. 5:1), and in that house God’s intention in Isaiah 56:1-8 will be fully realized.  

That day by the fig tree, Jesus taught his disciples and us not only to pray in faith, believing God that we have received what we pray for, but (v. 25) to pray with forgiveness toward anyone against whom we have anything, just as Jesus on the Cross prayed for forgiveness for those who ill-treated him.  The sacrifice of his own life, once for all (Hebrews 7:27, 9:11-12, 10:8-10), renders the whole imperfect sacrificial system worthless, though it was central to the Temple.  As the Book of Common Prayer puts it so beautifully, God gave his “only Son Jesus Christ to take our nature upon him, and to suffer death upon the Cross for our redemption; who made there, by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world.”  Amen.

- Robert Kruse