Monday, December 1, 2014

Monday, December 1, 2014  (St Andrew the Apostle)  

John 1: 35 - 42

Today we remember Andrew, who was called by Jesus from a life of fishing in the Sea of Galilee, to a life that had him drawing people to Jesus and his Way. We are told in John's Gospel that he was Simon Peter's brother , and that at the feeding of the five thousand he responded with Phillip in answering some questions posed by Jesus, and on another occasion he also introduced some pagans who wanted to meet Jesus. Other than that, there is nothing more about Andrew in Scripture, although  numerous legends and traditions later developed, including that he was martyred and crucified on an X shaped cross. In time he was adopted as the patron saint of Scotland, hence the X shaped cross on Scotland's flag.

However, the really important thing about Andrew is that in a sense his story can be our story.  Like Andrew, there may not be much that we will be remembered for in years to come, but like Andrew, we too are called by Jesus to move towards lives that take up the Way of Life that Jesus undertook and upheld, lives that reach out to others, and in the process become lives  of blessing and wholeness. 

Archdeacon Ken Cardwell

Sunday, November 30, 2014

November 30^th 2014

2 Peter 3: 1- 10

               I have always been fascinated by the phrase,” The Day of the Lord”.

In another parish I served we held an annual service for the Emergency First Responders of the community. On one occasion The President of the local Firefighter’s Association stood up to read the Old Testament Lesson. His voice carried throughout the church with the resonance of an Old Testament Prophet who sought to call God’s people to prepare for, “The Day of the Lord”. More than a few knees shook as his voice and those words exuded authority, power and judgement

               St. Peter’s words call God’s people to prepare for a moment unknown, which will arrive at a time which is unknown, and in a way which is unknown. Yet for all the unknowns attached to the moment, St. Peter points out, the Day of the Lord will arrive.

               St. Peter also names the simple reality that God’s time is not our time, yet in God’s good time there will come a moment when each of us will be held accountable for the things that we have done and the things we have left undone.

               For some, the concept of that Day ever arriving causes a sense of fear and anxiety. Others welcome and anticipate the moment with a sense of serenity and calm.

               St Peter addresses a community of faith who are struggling with the reality of being a faithful witness in a world that taunts and derides their claim, as people of faith, that Jesus will come again. That Second Coming has invariably been linked with a concept of Judgement.

               An interesting question arises for each of us in this reflection. Whose judgement do we fear most? God’s judgement or our own ? God’s judgement, we believe will be tempered with a Divine love and compassion upon which we depend. Our judgement of self, is not

always that forgiving. We can name, when no one else can, those things which we have said or done which fall short of God’s expectations of us, or our expectations of ourselves.

               The Season of Advent, which stretches out in front of us, is a time when we prepare ourselves to celebrate the wonderful Day of the Lord, when God’s Love is expressed in the person of a little baby. Divine Love is expressed in a way which is both comprehensible and incomprehensible. Divine Love which lifts us up and enfolds us with forgiving compassion. A Divine Love, freely given, there for us to experience as we are empowered for mission and ministry as a response to that great Love in our daily lives.

- Reverend Canon Christopher Pratt

Saturday, November 29, 2014

Saturday, November 29, 2014
Philippians 2:1-11

As part of my conducting course this term, I write short observation assignments studying conductors in action. In my most recent assignment, I observed composer Eric Whitacre in a performance of his own composition, Cloudburst, for large choir, piano, and mixed percussion.

My observations for the performance focused on the simplicity of his style. When compared to the drama and virtuosity of many conductors, it was refreshing to see him give precise direction so as to nurture a beautiful sound out of so large an ensemble. It also demonstrated a deep humility in Whitacre; that leading music is about creating community, not about glorifying his ego. His compositions (which are beautiful beyond measure) exist as a means of drawing people together. As a leader, Whitacre does not work for his own self-gain.

In this passage, Paul reminds the Philippians of Jesus’s teaching. He came down from heaven to teach about love and justice as a means of creating greater community. Paul calls the followers of Jesus to put aside their selfish desires and focus on the development of deep relationships with others. This is to be done in all aspects of life. Paul concludes with words of encouragement, offering the example of Jesus who was exalted for his humble actions – so too will God bring us goodness all our days.

- Joshua Zentner-Barrett

Friday, November 28, 2014

Friday November 28, 2014 

Romans 15:7-13

This reading from Paul’s letter to Christians in Rome is read on the second Sunday of Advent Year A – the first of the three-year cycle.  It’s message is one of welcoming others, and, specifically those outside the Jewish faith, called Gentiles by Paul.  It is unfortunate that this passage, and many others similar to it, have been used by the church to conclude that the Christian faith has replaced the Jewish faith as the only approach to God and to salvation. 

This was the farthest thing from Paul’s mind.  Rather, he was adamant throughout his writings that, as Jesus was a Jew, his message was for this people.  Paul’s vision and zeal for the good news of Jesus allowed him to expand the invitation to those outside the Jewish faith as well.  So when Paul exhorts his readers to “welcome one another . . .”, he calls them to a deeper understanding of what it means to be a neighbour. 

And we are called to this same renewal and deepening of understanding.  A reflection on the question, “Who is my neighbour?” always brings fruitful results.  Why not ask yourself this question now, and prayerfully consider the ramifications of the answer.

- Reverend Paul Kett

Wednesday, November 26, 2014

Wednesday, November 26, 2014

Ephesians 1:3-14

Paul’s letters often begin with a theological introduction, and Ephesians is no exception.  The whole letter teaches what God has done and is doing for all who believe in Christ, and especially for the church, and how we should respond.  As introduction, Ephesians 1:3-14 provides a comprehensive theological statement about God’s intentions for humanity in and through Christ.

But today’s passage is so tightly written and packed with so many theological terms that it can be extremely difficult to take in on first reading (or even after several readings).   Sometimes I think Paul can be a bit like some professors who, five minutes into the first lecture, present in profound detail everything to be covered in the entire semester – leaving the students with heads spinning, scared stiff, but with little real understanding, only a desperate hope they can figure it out later.

One way to tackle a passage like Ephesians 1:3-14 is not to try to understand much of it at first, but to pick out only one or two of its parts and concentrate on them.  For example, you could note that this short passage is strongly Trinitarian, revealing first what God the Father does for us, then the Lord Jesus Christ, and then the Holy Spirit.  Or you could take one or two words, such as bless/blessing, grace, praise, or redemption and consider what they mean in the passage.

As I read the passage, I am impressed with how amazingly comprehensive it is, covering the whole sweep of history and more, from “before the foundation of the world” (v. 4) to “the fullness of time” when all things in heaven and on earth will be gathered up in Christ (v.10).  What a great vision!  It gives us a tiny glance into God’s eternal purposes that no human being can even begin to comprehend.  No wonder it is hard to take in!

Today, I watched a short (16½ minutes) video that helps.  It is the presentation N.T. Wright made at the just-held (Nov. 17-19) Vatican conference Humanum 2014 on the complementarity of man and woman.  Wright, one of the most prolific theologians of our age, is former Bishop of Durham in the Church of England and now Professor of New Testament and Early Christianity at the University of St. Andrew’s in Scotland – the better kind of professor, who makes profound concepts easy to understand. 

In this video, Wright places the conference topic into the grand picture of God’s intentions for creation and humanity, beginning in Genesis 1, skipping to the end of Revelation, and about midway in the talk, bringing in Romans 8 and especially Ephesians.  Near the end of the video Wright comes to today’s passage, as he talks about all things summed up in Christ.  Do take the time to watch and appreciate this video and you will come away with fresh insights and renewed praise for God’s glorious purposes fulfilled in our Lord Jesus Christ.

Click on this link:  https://www.youtube.com/watch?v=AsB-JDsOTwE

If the link doesn’t work for you, copy it into your browser or do an internet search for:  “youtube wright humanum 2014”, which should bring the video up.

- Robert Kruse

Tuesday, November 25, 2014

Tuesday, November 25, 2014

1 Corinthians 3: 10 - 23 

Paul has earlier in this chapter complained that the members of the Corinthian church are behaving like little children - and not in a good way.  They are bickering, claiming to be on the side of one or another of their leaders, almost pitting leader against leader in a “My leader’s better than your leader” contest.  This is totally foolish, Paul says.

First of all, he reminds them that their various leaders are fellow servants of the same Master - and that the Master is the one who is important.  The servant may do a particular job well, but it is the Master who plans, guides and in fact brings success to all their efforts.  He has likened it to a garden where the servants plant and water, but the Master brings the growth - a huge difference in quality of work!

Now he carries the comparison into the building world, saying it is like a construction crew building a house: one draws the blueprints (relying on the skills given by God), another puts up walls, another does another task.  Each worker has the responsibility to choose and use top quality materials and top quality skills. Above all, each worker must take care to build on the true foundation already laid down. This reminds me of the parable Jesus used of building on either rock or sand - no matter how much effort or fancy finishing is done, if the foundation is insecure, untrue, or even absent, the structure will fall down.  I watch my grandchildren building towers of blocks - if they do it on a firm surface, things work well; if they do it on an uneven surface, on the couch, or not straight on the block below, all comes tumbling down with the least breath.

From this building picture, Paul makes a quick shift to us as being buildings ourselves - temples - the most valued building in the community because that was the place they thought of as God’s residence.  “You realize, don’t you, that you are the temple of God, and God himself is present in you?” (16)  What!  Not the product of our hands, but we ourselves!  The builders are more important than the building!  “No one will get by with vandalizing God’s temple, you can be sure of that. God’s temple is sacred - and you, remember, are the temple.” (17) Treating each other with the respect and care that is implied here is a tall order!

I think of the Ten Commandments.  God insists that worship and respect must be first and foremost to Him - not to any creation of our hands. (a building!)  Also, from that priority of God comes respect and care for each other, and for ourselves, not using and abusing each other for personal pleasure.  Why not?  Because each one carries God’s indwelling spirit, so abuse of each other is abuse of God.  Strong stuff!!  The last few weeks (well much longer really) the news has been full of all kinds of stories of abuse far away and very close to home, some very open, some behind closed doors.  

Paul is clear that this is not to be how we live or treat each other.  To make political and personal decisions that are based on the foundation that people are where God’s spirit is to be found, will often result in decisions and acts that seem quite ridiculous.  But Paul reminds us that God’s ways are not our ways. “Be God’s fool - that’s the path to true wisdom.” (20)

He concludes  by calling us to an attitude of gratitude - for everything we have as pure gift from God.  This is the best cure for infantile and destructive bickering. And I hear in my head what we say at the end of a reading in church on Sunday: “Hear what the Spirit is saying to the church.”   As Samuel replied: “Speak Lord, for your servant is listening.”  And so I pray that I and we, truly listen.

Blessings,  

Ann Kelland

Monday, November 24, 2014

Monday, November 24, 2014

Zechariah 10: 1-12

Monday, November 24, 2014

Zechariah 10: 1-12

“I will signal for them and gather them in, for I have redeemed them, and they shall be as numerous as they were before.”

One Flew over the Cuckoo’s Nest is Milos Forman’s now-classic 1975 film about life in a state mental institution. Set in the early 1960s, the film features Jack Nicholson as con man R.P. McMurphy who feigns mental illness to avoid a prison sentence. 

            During his evaluation period, McMurphy befriends the other residents and quickly learns that many of them stay in the hospital voluntarily because the severe Ward Nurse Ratched holds an immense power over the men. She plays on their vulnerabilities to convince them they are not good enough to survive without the institution. Nicholson’s character tries to undermine Nurse Ratched, and to give power to the men, helping them to believe that they can function on the outside world.

            In particular, McMurphy tries to convince Chief, a Native American resident to escape the institution. At first, Chief refuses the challenge. He admits his fear and claims he is not a “big man.” Despite being six-feet-seven-inches tall, Chief is “small” because society has broken him down. Through McMurphy’s friendship and example, Chief regains his identity and his courage, and eventually flees the institution.

            Today’s reading from Zechariah mirrors the dynamic of Forman’s film. Scholars agree that chapters 1 – 8 encouraged the Judahites returning from their own institutional exile in Babylon, while the writer of Second Zechariah (chapters 9-14) records a time much later. Despite the end of both the Assyrian and Babylonian captivities long before, Second Zechariah chapter 10 takes aim at those Israelites living outside the Jewish homeland who voluntarily stay in spiritual captivity. They are deceived by household idols instead of trusting in Yahweh (vs. 1-2), and they suffer because of poor leadership: they “lack a shepherd” (vs. 2-3).

            Despite their spiritual bondage, Yahweh remains compassionate to the flock (v. 6), and promises to release them from captivity and bring them home: “I will signal for them and gather them in, for I have redeemed them, and they shall be as numerous as they were before.” In images reminiscent of the Exodus from Egypt (vs. 9-11), Yahweh promises to bring them through the “sea of distress” and to “make them strong” (vs. 11-12).

            Zechariah was beloved of the early Christians, and the Gospel writers quote the prophet often. Like Yahweh, Jesus is the good shepherd who cares for his sheep. He is the liberator who awakens his people to their self-imposed captivity and sets them free. He is the one who gives power to his followers to reclaim their status as the beloved children of God.

            Don’t mistake me. I don’t exactly see Nicholson’s character in Cuckoo’s Nest as a Christ-figure. The differences between them are too strong to make that comparison. I am also making no blanket statements about mental health or institutions. Instead, I see the film and the prophet Zechariah raising profound questions about unhealthy individual and corporate mindsets. Are we aware of the Nurse Ratched-like voices in our heads that convince us we are not loved, that we are not good enough? The mad rush of Black Friday and Christmas shopping is surely one concrete example of the captivating influence of consumerism that challenge our sense of self-worth.

            Unlike the Israelites in Zechariah’s day, are we aware that our spiritual exile is over? Through his reconciling work, Christ has removed the barriers separating us from our true selves, from our neighbors, and from God. The doors of our prison cells stand open.

            In this year of renewal, what are all the ways we, as individuals and as a church voluntarily remain captive to the allure of false messages within us and to the power of false messengers over us?

- David Shumaker

Saturday, November 22, 2014

Saturday, November 22, 2014

James 5:13-20

I sense some tension — not necessarily a bad thing — between the first half of this chapter and the second half. Early on in chapter 5 we’re told to be strong and have patience through hardships. Then in the second part we read about not hesitating in seeking out prayer for our ailments. 

A lot of people are troubled when prayer doesn’t seem to ‘work.’ Are we praying incorrectly? Are we somehow ‘blocking’ it? Does God not desire us to be well? These are big questions that a lot of people have, and they can result in disappointment and even the loss of faith. Looking at our reading in isolation it would seem that James is siding with those who see prayer as a cure for our suffering. But if we balance today’s passage with his counsel on patience and endurance, we might find some much needed balance. Our faith might be enlivened by tales of miraculous healing. But we might also find inspiration in the example of someone like Pope John Paul II, who continued on in his ministry in spite of the physical challenges he faced toward the end of his life. To me it is always important to hold together the tension we see in the life of our Lord: Jesus healed, yes, but he also gave up his life, and told his followers that they would have to carry their own cross, too. 

Some people I’ve spoken with, both Biblical scholars and health care workers, reconcile this tension by reminding us that health, healing, and wholeness are not necessarily the same things as cure. Most often we want a quick and easy cure, but maybe God wants a greater wholeness for us. A cure from an illness does not necessarily include such aspects of wholeness such as reconciliation with family members, spiritual maturity, a sense of peace, and concern for others. In writing about confession and prayer, James is laying the foundation for a community that cares for its members, both in times of quick cures and overall wholeness, in times of sickness and in times of health. 

- Matthew Kieswetter

Friday, November 21, 2014

Friday, November 21, 2014    

James 5: 7 - 12

What an amazing little book James is!!  As I prepared to write the reflection for today, I read the verses preceding the assigned passage, then I felt I needed to start earlier, and earlier.  Finally I read the whole book - it is only 5 chapters.  I found the language and expression in The Message translation fresh and to the point - encouraging and challenging.  James looks at the society in which he lives, what motivates people in general, what should motivate followers of Jesus, and compares how different motivations, passions, result in different behaviours.  The most familiar sections for me were the one about the relationship between faith and works and the one about the need to control the tongue.  But there are so many gems here!

Today’s passage encourages us to “wait patiently for the Master’s arrival….The Master could arrive at any time” (7-8) This reminds me of the parable of the “wise virgins” who had enough oil in their lamps to wait through the unexpectedly long time till the bridegroom arrived and were ready to go in to the party when he finally came.  Their entire job was to wait and be ready. (Matthew 25: 1 - 13)  James focuses on what “being ready” means.

Right at the beginning of the book (1: 2 - 4), James begins the theme of patience that bookends todays passage which is near the end of his letter. “Consider it a sheer gift, friends, when tests and challenges come at you from all sides. You know that under pressure, your faith-life is forced into the open and shows its true colours. So don’t try to get out of anything prematurely.  Let it do its work so you become mature and well-developed, not deficient in any way.”  Then in 5:7, he compares our patience to that of farmers who wait patiently for their crops to grow and ripen, letting rain and sun and time do their slow but sure work. “Be patient like that” he says, “steady and strong.”  

Earlier, James compares God to our gardener: “In simple humility, let our gardener, God, landscape you with the Word, making a salvation garden of your life.” (1:21)  God is a gardener, I am to be like a farmer.  My life is the crop.  So the patience I am called to have, to enact (the work part of faith/works) is as much with my own life as with anyone else's.  In fact, probably more so! I must not give up on myself, my life growing to resemble Jesus more and more, even though it so often seems a hopeless standard to meet.  God is the gardner, he sends the rain, he sends the sun, he gives the growth.  My job, like the wise and ready virgins, is to be ready, to keep my eyes on the prize, one day at a time.

James has specific ways he calls us to be ready: not complaining about each other, not being critical (5:9), honouring God (10), being careful with language (12).  The opposites - being critical, giving up on God, “using oaths to hurry up God” are all examples of impatience.  The faith/works model is at the root of patience: James obviously sees patience as more than an attitude of mind; it is also an action.  Practising/having both - the attitude and the action - leads to life. “What a gift life is tho those who stay the course.” (10) Separating them has the opposite effect - “Separate faith and works and you get…a corpse.” (2:26)

Challenging, but encouraging.

Blessings

Ann Kelland

Thursday, November 20, 2014

Thursday, November 20, 2014 

Malachi 2:1-16

Today's passage to thought to have come from  about 460 BC, a time when God's people had returned from the Babylonian captivity. However, their worship lead by the priests had become somewhat mechanical and devoid of spirit. Amid this, Malachi is used by God to call his people back to essentials, to return to lives that value faithfulness , such as in marriage .

In the times that we live in, we too might often seem rudderless, even in the relationships that we surround ourselves with. Yet, if we can truly ask ourselves what is it that we seek with one another, then  we can then moved forward in our lives, for if we are open to sharing and engaging in a spirit of caring for one another, we will find that our lives are again marked by a sense of purpose, direction  and meaning. This applies too in our relationship with God. When we are open to love and inclusiveness for all that is around us, we find ourselves becoming... entering into an awareness that we are in fact grounded in God, and this seems good!

Archdeacon Ken Cardwell

Wednesday, November 19, 2014

Wednesday, November 19, 2014

Psalm 101

Known as the “Householder’s Psalm” this song of David was likely composed when David was either about to become the king, after the death of Saul, or when he had united the kingdom. It could have been composed later, when he brought the Ark of the Covenant to Jerusalem. But whenever it was created, the tone and spirit of the psalm is the same … David is inspired to rid his house and the kingdom he controls of the poison of sin and of those around him who commit sin.

He sets a high standard for his home, and if we were to adopt David’s standard for how we conduct ourselves in our own homes and communities, we would be very hard pressed not to compromise on any of the rules set forth. Look what David claims he will do!

In Verse 1 he promises to sing to the Lord of his love and justice, to sing his praises. I think, “I can do that!” Then in Verse 2 he kicks it into high gear:

“I will be careful to lead a blameless life – when will you come to me?”

Wow! Not only is he promising a life of no sin; in the same breath he is calling on God to visit him. It seems to me like he is setting up a contract – If I behave in this way, God, you will surely visit me personally, but when? Sounds very arrogant to me. So much for ‘blameless’… ! 

David goes on to promise a “blameless heart” as he manages his house. He tells God he has no use for those who are “vile”, “faithless” or “perverse of heart.” He promises nothing to do with “what is evil.” He says he will keep far from him any such people.

“Whoever slanders their neighbour in secret, I will put to silence;
whoever has haughty eyes and a proud heart, I will not tolerate.”

Just so we are assured that there are at least some servants and family left in David’s house who never gossip or have any kind of ego, he describes the kind of people with which he prefers to surround himself. He will seek them out and they will fill his home.

“My eyes will be on the faithful in the land, that they may dwell with me;
the one whose walk is blameless will minister to me.”

He also promises to cast out from his presence every liar and those who “practice deceit”. And he finishes with a political promise that seems impossible to keep, even in a time when the king’s word was as good as law. 

“Every morning I will put to silence all the wicked in the land;
I will cut off every evildoer from the city of the Lord.”

If these promises seem impossible for David, in his role as king, how can we apply them on a smaller scale to our own homes and expect to keep them? The truth is we can’t do it alone. They are very much like the Ten Commandments in that sense. They represent the high standard we want to live and we believe we can live … but only with God’s help.

No household then or now is free of gossip, ego trips and sinful motives. But while David’s response was to cast away those who demonstrated that behaviour, we have an alternative solution. We have the forgiveness of God, bought for us by Jesus. And because of Jesus’ sacrifice, we have the opportunity to mend relationships, and try again to make what God created whole. 

Perhaps that is one reason why Psalm is excluded from the lectionary. On the one hand, it illustrates David’s hopes to live as God would have him live, hopes that we fully share. But on the other hand, it outlines David’s response to being surrounded by sin – cast evil-doers far from his presence.

For the Householder nowadays there is a much better way …

Peter Mansell All Saints Day, 2014

Tuesday, November 18, 2014 (Hilda, Abbess of Whitby)

Tuesday, November 18, 2014 

(Hilda, Abbess of Whitby)

James 3:1-13

Today, we remember Hilda, Abbess of Whitby (614-680). Most of our knowledge of this remarkable woman comes from the historian Bede who writes: “So great was her prudence that not only ordinary folk, but kings and princes used to come and ask her advice in their difficulties, and take it… [She] was not only an example of holy life to members of her own community. She also brought about the amendment and salvation of many living at a distance, who heard the inspiring story of her industry and goodness.”

Born to a royal family in Northumbria, she was baptized at age thirteen, and entered monastic life at thirty-three. She is known for her gifts of administration and pastoral care. Under her direction, the monastery she founded in Whitby, housed both men and women, became a center of learning, and produced five bishops.

She is known for her humility. She befriended and encouraged the young stable boy, Caedmon, who wrote religious poems in Anglo-Saxon, still recognized today.

Hilda was also a woman of “uncommon common sense,” as Sam Portaro writes in his companion to the lesser feasts and fasts. When a synod was held in Whitby in 664 to settle disputes about the dating of Easter, Hilda mediated two factions of the English Church and brought about a lasting peace. Although sympathetic to the Celtic tradition, she submitted to the Roman position that was predominant at the synod.

We have much to learn from Hilda of Whitby about being detached from liturgical preferences when the unity of the community is at stake, and about being open to the most humble around us.

- David Shumaker

Monday, November 17, 2014

Monday November 17, 2014 

Habakkuk 2:1-4, 9-20

We know very little about the prophet whose name is associated with this Hebrew Scripture book – Habakkuk.  He may have been a contemporary of Jeremiah – or not.  He may have lived in Jerusalem when he wrote this book – or not.  He may have been the son of the Shunammite woman associated with Elisha – or not. 

What we do know is that his writing is powerful, with typically prophetic forays into the evil ways of humanity, those actions that separate them from God.  But over against these strong words and sentiments are timeless words which speak to God’s goodness, compassion, and love.  Verse 14: “The earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea.”  What promise we hear in words like these – the promise that, even when things seem bleak, and for some, very short on hope, God’s presence can be felt, and experienced. 

Then verse 20: “the Lord is in his holy temple; let all the earth keep silence before him!” - words used to call the faithful to worship in the office of Morning Prayer, and, again, words of assurance of God’s presence and action in the life of all of God’s created order.

Where do you find reassurance of God’s presence and action in your life?

- Reverend Paul Kett

Sunday, November 16, 2014

Sunday, November 16, 2014
Habbakuk 1:1-11

O Lord, how long shall I cry for help, and you will not listen? Or cry to you “violence!” and you will not save? Why do you make me see wrongdoing and look at trouble? Destruction and violence are before me; strife and contention arise. So the law becomes slack and justice never prevails. The wicked surround the righteous—therefore judgment comes forth perverted (Hab 1:2-4)

The prophet Habakkuk lays everything on the table. The tone is one of bitterness and questioning. “How long?!” and “why?!” In the first few lines Habakkuk has laid bare his pain and hurt and his frustration directed at God whom he believes is hearing his cries but is not acting on his desires or requests.  

I am not sure about you but Habakkuk also gives a voice to some of my own prayers. There have been times in my own life that I have cried out to God in pain and sorrow and have felt that it has landed on deaf ears. I have looked around at my own life and all I see is destruction and chaos and have asked the questions, “how long?!” and “why?!” These questions are also on my lips as I hear and see the many horrors happening around us. Things seem to be falling apart everywhere, violence and destruction are everywhere. The earth and the people cry in unison, “how long?!” and “why?!”

God’s answer does come in verses 5-11 but we do not know how long Habakkuk waited. We do not know how many sleepless or fearful nights he had to endure until an answer came. But it does come with an interesting twist; God’s opening line is one that is filled with hope and actual simple advice that may be overlooked in a speech filled with action. 

Look at the nations, and see! Be astonished! Be astounded! For a work is being done in your days that you would not believe if you were told.  (Hab 1:5)

Look, consider. Wonder and be astonished. I don’t think that God is speaking of the violence and destruction or the sorrow or pain. I think what is being asked of Habakkuk and us is to “look." Not just glancing around or casting our eyes around, but truly looking/focusing on what is going on in our own lives and the world around us. To be able to see through the anxiety and fear that has swallowed us up. It’s taking the time to stop, regroup and reassess. 

Those times in my life when I have felt alone with not even God by my side, those are the times when I needed to stop, to stop running, to stop fighting and just be. To take the space and time to look. And like Habakkuk, there is wonder and astonishment. Because God is all around, and not just in the little space that I have made for God to fill, but surrounding me. God is in everything and is present and acting in ways that I can’t even imagine. Pin pricks of light, a smile or a hug, this is God at work. This is God working in us and through us, beyond all of our expectations and wants. God is moving among us and is with us, and our call as Christians is to be the bearers of this message. To be that pin prick of light in someone else’s life and in the world, to be able to say, “look!” God is here. God tells Habakkuk that work is being done in his days that he would not believe if he were told. And I think this is true for us as well. There is great work being done, so great that we would not believe it. I also think that we have been invited to join this work, God’s work. We have been asked to look, to see and be. We may not know the answers but the questions are never asked alone. 

• Amy Hamilton

[Amy Hamilton is a student in the Faculty of Divinity at Trinity College]

Saturday, November 15, 2014

Saturday, November 15, 2014 

James 2:1-13

This James passage causes us to think critically about how we might treat our various “neighbours” or even “strangers” found in our communities. The author of James rhetorically asks:  if we claim to be acting upon the model of Jesus’ loving life example, are we being true to this way of acting and being in the world if we do not treat the poor as well as the rich with equal respect? In particular, some scholars believe that when James is criticizing the temptation to treat the rich with partiality and reverence at the expense of the poor and that this can also be understood as a critique of the dominance of the patron-client model which was prevalent Roman rule during the early years of the spread of the Christian faith. What can we learn from these insights if we apply them to today’s situation? Does the church not continue to grapple with this challenge? How might we better move in the direction of loving all our neighbours with the respectful love that we owe ourselves?

- Terry Rothwell

Friday November 14, 2014

James 1:16-27

Words are powerful.  

God births the world through words and as St. James says in today's reading, God "gave us birth by the word of truth".  

Our words also have the power to build up or tear down both ourselves and others.

What words have your allowed to take root in your mind and soul?  
How do they shape how you perceive the world and act especially toward people in distress?

How do you use the power of your words toward yourself and others?  

To build up and encourage? To gossip and tear down?

You may wish to spend some talking with God or a trusted friend about your reflections on these words from James.